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MAN 



IN CONTINUATION AT THIS EARTH 



OF 



A Nature of Reality Throughout the Universe 



BY 



TBADITION OF THAT REALITY FROM 
ITS ORIGINAL UNIVERSE OF FORCE. 



BY 



LEONID AS SPRATT. 



washington, d. o. ! 

Gibbon Bros., Printers and Bookbinders. 

1894. 



I 



Jacksonville, Fla., May 8, 1894. 
Dear Sir : 

I beg to submit, herewith, the preface and introduction 
to a work in deduction of terrestrial phenomena from the 
hypothesis of an original reality in an universe of force. 
The special object is to show that there is a nature of that 
reality in life throughout the universe of which man himself 
is in continuation of this earth, and this ultimately through 
unions of unequal human lorces in relations of inequality. 
But the general and prime objective cause is that universe 
of life in nature, of whose existence man, in such continua- 
tion, is conclusive proof. In preparation of the work, how- 
ever, I have become sensible that the showing I make is not 
sufficient to establish a proposition so inadequately stated, 
as I fear this is, and I have suspended publication, there- 
fore, for advantage of such contemporary criticism as I can 
get upon it, and any notice you can give, be it favorable or 
otherwise, will be equally servicable and as thankfully 
received. 

Nor will it be altogether gratuitous. If it be true that 
there is reality, it is as true that of this there is nature, and 
of nature man in continuation of nature at this earth. That 
reality, therefore, were the condition of science, consisting 
in the inductions of terrestrial phenomena. It were also 
the condition of philosophy, consisting in deductions from 
the ultimate hypothesis established by inductions of phen- 
omena. And to man, but the provisional product of his own 
philosophy and science of this earth, it is obviously import- 
ant that he find whether there be that basis for his science 
and philosophy or not. This he can do but in the lights of 
reasons men have to throw on it, and not more for my own 
interest than the interests of the general, I ask for your 
suggestions in any form you may be pleased to give them. 

LEONID AS SPRATT. 



MAN 



IN CONTINUATION AT THIS EARTH 



OF 



A Nature of Reality Throughout the Universe 



BY 



TEADITION OF THAT EEALITY FROM 
ITS ORIGINAL UNIVERSE OF FORCE. 

290110 S 
1894 



.-IAN DtP°^ 






BY 

LEONIDAS SPRATT. 






washington, d. c. i 

Gibson Bbos., Printers and Bookbinders. 

1894. 






The following papers were prepared as preface 
and introduction to an argument upon the subject of 
" Man in Continuation of Nature," but they have 
become voluminous ; and, as they contain an outline 
of the argument, I have thought it best to publish 
them to themselves, that the argument, itself heavy 
enough, will be relieved of that unnecessary w T eight. 

LEONID AS SPRATT. 



IAN IN CONTINUATION OF NATURE. 



PEEFACE. 



To man the truth of his relation to nature is im- 
portant. There is a course of being we term nature 
through stars, sun, earth, plant, and animal from the 
universe to man : and to him it is important to know 
whether he, also, be of this nature or not. If he be, 
he is of it but as are other natures ; and to be but 
his most and best at his time and place possible ; 
and, to test the question whether he be of nature or 
not, I have proposed that he be in continuation of 
nature. He can be in continuation of nature but as 
he be of nature. But he can be of nature but as he 
be in the course of the resolutions of that being from 
the universe of which is nature. Of this he can be but 
as at his time and place he be his best and most ; and 
this simply : and as a crucial test, not only of the 
truth that man is of nature but that he is in nature 
but to be his most and best, it is proposed that he is 
in continuation of nature. And to this it is con- 
tended that there is reality. That there is infinite 
being finite ; and this the word of God ; and this an 
universe of force of which at this earth there are the 
physical forces, heat, light, electricity and mag- 



4 PREFACE. 

netism — dynamic in that seeming vacuum we term 
space and static in that apparent plenum we term 
matter — and that of this there is nature. And it is 
intended that of this there is nature ; and, first, for 
the reason that there is a nature for which there 
were no other source; and next for that the reality 
is being physiological, and capable, as such, of tele- 
ologic evo-involution into the beings possible from 
the universe to man. That man in organic matter 
at this earth is such being physiological in teleologic 
evo-involution into the man possible. That in this 
he is in continuation at this earth of a nature of 
reality throughout the universe. And that this — the 
theory of man in continuation of nature — is depend- 
ent for its truth but upon the condition that there 
be such original reality in an universe of force. 
And that while there is no such reality visible to 
man there is the hypothesis of such reality as the 
condition of every phenomenon to man, no one 
of which were possible, or other than the miracle of 
consequence without cause, if there be not cause in 
such reality. And that there are the natures from 
the universe to man inclusive by deduction from 
such hypothesis, which itself were the miracle of 
cause without consequence if there be not such na- 
tures as truly as that every nature were the miracle of 
consequence without cause if there be not cause in 
such hypothesis. And that there is man of such 
nature as well for the reason that he were else the 
miracle of consequence without cause as for that he 



PREFACE. f> 

is in fact such being physiological in teleologic evo- 
involution not only into the unilateral man of a sin- 
gle race of man existing now, but into a better and 
more abundant man of unequal races in relations of 
inequality. 

It is contended that the present man is not the man 
possible — that he is not the most possible or the best 
possible that he be his most. That there are vast tracts 
of this earth's surface unoccupied by man ; that of 
that occupied there is scarce an acre so cultivated 
as to produce its most in support of man ; and that 
there is room enough upon this earth under proper 
cultivation for a million to the one of man upon it 
now. That even monogamic man, now the best, from 
the infirmities of his social constitution cannot ad- 
vance to such occupation of the earth ; that no mono- 
gamic state can long survive the dominion of its prole- 
tariate. That this is the power to administer a state 
in these who do not furnish a means to its support. 
That this is a lethal agent of decadence and disso- 
lution. And that of this in every monogamic state 
there is scarcely the period of maturity before the 
process of decadence begins, to end in dissolution — 
with no state surviving. After which the state to 
populate the place must start de novo. That every 
such state is without the conditions of a constitu- 
tion ; that these can possibly exist but in a state of 
unequal races in relations of inequality ; and that 
of such states, only, is there to be the ultimate popu- 
lation of this earth. 



V PREFACE. 

There are now unequal orders of the human race. 
The agamic man is unequal to the polygamic, and 
the polygamic to the monogamic man, in their re- 
spective abilities to procure the means of subsistence 
and support. But the greater the respective differ- 
entiations from the neutral human being intermediate 
the greater is their fitness for concurrence in such 
man. As upon the ineradicable differences of par- 
ents male and female depends their ability to unite 
in production of a family, so different are the agamic 
savages of Africa and the monogamic citizens of Eu- 
rope. And it is intended that of an union of these 
races there were bilateral states as much above the 
simple agamic or monogamic state as is the family 
agamic, polygamic, or monogamic to the parents who 
produce it. 

Such was the man of agamic blacks and mono- 
gamic whites lately in union in these Southern states. 
And it is contended that such union of such races 
is necessary to the man possible and that in this 
Southern man there was the potency and promise of 
the largest, best and most abundant man this world 
has known. And that this is not an inconsiderate 
conception, or an expression of impatience merely at 
the results of our experiences, or even an after- 
thought from consequences however these be fitted 
to suggest it, but is a matured opinion from anxious 
consideration of the subject, my utterances and ac- 
tivities in that period before the war when issues 
were made up, will show. 



PREFACE. I 

In 1853 I had charge of the " Standard," a paper 
at Charleston, S. C. — of no great importance — and 
fated to an early end, and, possibly, through my 
mismanagement, — though, started to an occasion, it 
is doubtful if it could have long survived it. Some 
years before, the state had nullified an act of con- 
gress and from compromises offered had receded 
from her ordinance. But the compromises were not 
kept. It was complained by the people of that state 
that the tariff acts of congress in protection of indus- 
tries at the North were of injury to the South. And 
in response to the ordinance by another act of con- 
gress the evil was abated somewhat, but by later acts 
the duties were not only reimposed but increased. 
With this the spirit of resistance was again aroused, 
and, — the sufficiency of nullification having become 
questioned, — the measure of secession was proposed ; 
and, with respect to this, the only question was, — 
or seemed to be, — whether this state should await 
the " co-operation " of other Southern states or go 
alone ; and to resist the separate action of the state 
the Standard was established; and the resistance 
was successful. 

The sense of the state expressed in 1852 was 
against the measure of separate state action, and, — 
the Standard of victory then without further office, — 
I was at liberty to adopt what policy I pleased. And 
I was pleased with that of a revival of the foreign 
slave-trade, — at least to the extent of removing from 
it the censures and restrictions of the general gov- 



PREFACE. 



eminent. The foreign slave-trade had brought the 
slaves there were to the South, but had been sup- 
pressed as piracy by act of congress in 1808, at 
which time the states admitting slavery were the 
more potent and progressive ; but from that time 
forward the slave states advanced but by natural 
increase ; and the " free " states as they were called, 
by this and by an average of near 250,000 pauper 
laborers yearly from abroad. In each there was its 
special civilization, and that of the North had thus 
become the stronger. And more than that, it had 
become distinctively proletariate in the recognition 
of the right of those to rule the state not participat- 
ing in the proprietary contributions to sustain the 
state. 

There is man, as I have said, but in the family 
agamic, polygamic, and monogamic. And agamic in 
the children, infant and adult, about a store of pro- 
visions in the hands of their unmarried mother. 
And polygamic in such children of several mothers 
about a store in the hands of their single father. 
And monogamic in such children of a single mother 
about a store in the hands of a single father. And 
the agamic man in savage stocks ; and the poly- 
gamic in barbarous tribes; and the monogamic in 
civil states ; with a possible man in an union oi 
monogamic and agamic families, the one white and the 
other black, about a store in the hands of the white 
male parent and master to sustain them both in one. 

And as in theory of the monogamic state, — the 



PREFACE 9 

only one to be considered, — there is this but of mon- 
ogamic families, — and these in subsistence and safety 
but upon a store of provisions in the hands of the 
male parent, — the state itself can be in subsistence 
and safety but upon a store contributed by pro- 
prietary male parents, who only therefore can right- 
fully have suffrage with respect to it. And in result 
of such proprietary parental suffrage in application 
of such store to the uses of the state there is its 
government to be termed patriate. But from indo- 
lence, inefficiency, calamity, or crime, parents cease 
to be proprietary witl out forfeiture of franchise ; 
and adult males, not parents, acquire the right to 
vote ; and — if this be not enough to the dissolu- 
tion of the state — adult females must acquire that 
right ; and if this be not enough, infants, male and 
female, must acquire that right ; so that in time there 
comes to be a very large majority of these not con- 
tributing to the support of the state who have power 
to dispose — and to their own uses — of the fund upon 
which the state subsists : That majority in every 
monogamic state becomes the state. There is no 
restriction of its volition in a constitution it inter- 
prets. It is an intrusive and abnormal being, there- 
fore, and not in support but in subversion of the 
state, which therefore becomes the car for all to ride 
on but none to pull ; and its government a game of 
pool, at which the players order the propertied party 
to put up the stakes they play for. 

The state under the proprietary parents who sup- 



10 PREFACE 

port the state is a state of offspring controlled by 
parents and termed patriate. The state under those 
who do not support it is one of parents controlled 
by offspring. And the one the patriate, the other is 
the proletariate state ; and as the proclivities of indi- 
vidual interests are resistless ; as every being in 
nature is charged with the continuation of its own 
existence without the power to exist for any other ; 
and as to this rule the man is no exception, as he can- 
not of thought add a cubit to his stature, or at his 
time and place be other than he is or originate a 
motive to his own volition — this proletariate must 
loot the patriate state. The wage-earner will have 
more pay for less work. Industries combining will 
be protected at the expense of others ; pensions will 
be allowed and drawn under every possible pretext 
of service ; salaried men and millionaires will make 
visible investments but in property abroad, or in 
the bonds of the government not taxed ; and men 
and women will quit the continuation of their race 
on marriage for sensual indulgences without it. Such 
and so proletariate in principle were the states of the 
North at the time referred to. And that proletariate 
practically supreme in every Northern state was 'also 
in virtue of their larger population soon to be su- 
preme in congress, and faking what it wanted 
through the legislatures of the Northern states it was 
about to take through congress what it wanted of the 
South. Against this there was no appeal even to its 
lucid moments, which could not possibly occur. And 



PREFACE. 11 

it was as remorseless as fate for the reason simply that 
it was as blind. Of this was the House of Commons 
in 1832, which could see in the reform bill but that 
upon this depended the re-election of its members. 
And of this the Lords, who could see but that upon 
this depended their exemption from a deluge of new- 
created peers. And of this the judges of the supreme 
court of the United States, who, after a week of 
oratory, could see but as they saw at first, that Mr. 
Hayes was of the proletariate faction represented by 
the one part of that body and Mr. Tilden of that repre- 
sented by the other, and that there was nothing to be 
done but to let the decision rest upon their respective 
numbers. And such the proletariate, — an inverted na- 
ture to extinguish human life and a lethal reptile to 
form and crawl and feed upon the vitals of the state 
as larval insects feed upon the carcass of their host, — 
against this there was resistance but in counter ac- 
tion ; and this but in the introduction of another race 
sufficient for the offices of labor under a higher race 
but without participation in its direction. Such I 
assumed to be the negro under the whites in the 
Southern states ; and, — with such a population of a 
weaker in subordination to a stronger race of man, — 
that no proletariate in any monogamic state could 
form. 

I was assured that with that trade reopened there 
would have been slaves at importers' prices and that 
at these every capable white man could and would 
have owned his slave. That so he had been a slav- 



12 



PREFACE. 



erv propagandist, — that there would have been own- 
ers not only at the South but to the North of the 
line between the States ; and that with greater in- 
tegrity than had been greater territory to the South. 
Nor was it necessary that the trade should have been 
reopened by the South : legitimated, northern capi- 
tal had imported slaves to the utmost requisition 
North or South. And so in considering the fortunes 
of the South it seemed to her material interests at 
least that the trade should be legitimated. And 
it was becoming, also, that it should be. If the 
trade were piracy the slave was plunder, and it was 
not only unbecoming but immoral to hold prop- 
erty the procurement of which was justly branded 
as a crime, and our acquiescence in the action of 
the government imposing such brand was an admis- 
sion of its justice. 

Nor did it seem that even the proletariate North 
would seriously oppose the removal of the brand. 
It wanted and was bound to have what it could take 
by proletariate legislation from the South ; and the 
richer and fatter that might be the better. And the 
South had been richer and the Union richer from 
the importation of foreign slaves. They would have 
supplied the want of slaves at the South quite inad- 
equate to her possible industries and to the requisi- 
tions of a growing West, and they would have come 
in the place of pauper laborers from abroad and had 
been more productive and not in competition with 
wage-earners at the North but to their support, the 



PREFACE. , 13 

every one of whom could and would have owned his 
slave at importers' prices ; and they could and would 
have taken bleeding Kansas and extended slavery 
from Missouri to the Pacific, and probably north- 
ward to the line of Canada. 

It is possible that upon this extended state the 
proletariate then existing in the republican party 
would have lost its grip. But of this danger it w r ould 
have been unconscious. And I am quite assured 
that if the South had presented to the North the 
alternative of the slave-trade or secession, the North 
would have readily accepted the slave-trade and 
that our differences had been composed. The North 
would have persisted in a sectional presidency, 
but the significance of that movement would have 
been different. The South, satisfied with the ulti- 
mate security of her civilization, would have been in- 
different to such movement, and even have given her 
vote as she had often done to a Northern man ; 
and instead of a proletariate without a constitution 
other than that the proletariate may interpret to its 
uses, there had been a state with a constitution the 
best possible and the only constitution to a mono- 
gamic people possible, and this in the ineradicable 
differences of unequal races united in relations of 
inequality. 

But the merit of this policy was in its adoption, 
only, at that time : and convinced then of its im- 
portance as I am now, and that the peace, safety, 
fortunes, and the fate of this republic depended on 



ii PREFACE. 

it, with a wearying pertinacity I did to its adop- 
tion what I could. I put it before the South by 
articles in my own paper and before the South and 
North by articles so written as to force their entrance 
to the Herald, Times and Tribune, and to its 
popular consideration I kept it for years before 
the commercial convention of the Southern states. 
There had been an annual convention of Southern 
gentlemen to questions of Southern policy before 
whom at Savannah in 1856 I placed the resolution 
that as a measure of Southern policy the trade be 
reopened. This was debated for the week to the ex- 
clusion of other subjects, and again at Knoxville in 
1857, and at Montgomery in 1858, and at Vicksburg 
in 1859, where it was finally adopted and referred as 
an expression of Southern sentiment to Southern 
people. 

But before there was more decisive action Mr. 
Lincoln was elected as a sectional president ; and 
there was secession ; and the holding of Fort Sumter; 
and the firing on it consequent ; and invasion, and the 
war, and subjugation of the South and the liberation 
of her slaves ; and this to the general satisfaction, it 
would seem, of this country and the world. 

The proletariate North is satisfied as nearly as 
that monster may be in the millions of money it may 
take to protected industries and pensions. And the 
South, now as proletariate as the North, is satisfied — 
as many of her distinguished men declare — at least 
in her freedom from an odious institution and her 



PREFACE. 15 

admission to the swim of a proletariate democracy. 
And the world generally is satisfied with the estab- 
lishment here of a proletariate state, — for the reason 
expressed that it is matter they had nothing to do 
with, — but for the real reason that all monogamic 
states are becoming as proletariate as this ; and 
that in all the monogamic world, at least, there has 
been satisfaction at the snbj ligation of the South in her 
effort to sustain a counteraction to such proletariate. 
But believing that that tendency prevails in every 
monogamic state ; and that it is death to the state 
as the patriate is life ; and that the South w r as in 
travail, not for herself but humanity, in sustaining 
the relation of inequality among unequals, — the one 
sole condition upon which man can rise to a civili- 
zation better than that consisting in the existence of 
the state under the inflictions of a popular or other 
irresponsible power sensible of its immediate wants 
but unconscious of its ulterior interests in the pres- 
ervation of the state — however unimportant or unin- 
teresting the fact may be, I did not then and do not 
now concur in that accord and satisfaction so gen- 
erally expressed* 

I did not and do not see that the white race at the 
South could or can sustain itself to its earlier moral 
elevation without the physical supports of a weaker 
race ; or that the negro here could or can sustain 
himself to continued existence in competition with 
the whites ; or that he could be deported, or that he 
could perpetuate his black race by its miscegenation 



16 FREFACK. 

with the white ; or that while the one race was low- 
ered the other was not to be exterminated. Nor 
did I see but that the Northern states themselves, 
discharged of the supports of such Southern civi- 
lization, were more irrevocably turned to the pro- 
letariate, which would not spare them if it could and 
could not if it would, more than the larval insects 
could spare the carcass of their host, or than the 
Roman proletariate the state of Rome. The Roman 
proletariate in possession of the Roman state through 
the consul appointed by its preoccupation of the 
forum on the day of the election demanded of the 
consul so appointed corn and wine and oil from Asia 
and Africa, and shows and gladiatorial exhibitions to 
amuse it on its delirious way to its own destruction 
and the dissolution of the state. 

And this proletariate, possessed of the legislatures 
of the states, and congress through preoccupation of 
precincts on the days of election, must demand indul- 
gences equally fatal to the state as to themselves. 
I doubt if there be a legislator, judge or governor 
in all these states in office for reasons of his admit- 
ted virtues, but in spite of them ; or that there is 
one who will continue in office after it is found he 
will not do the work for which he was elected. And 
for these reasons and apart from my personal ex- 
periences and disappointments in the matter I am 
not satisfied that the North has so suppressed the 
civilization of the South. But believing that it was 
a calamity to the South and an injury to the North,! 



PREFACE. 17 

and a wrong to that man in nature of this universe 
whom God intended and whom God intends, and 
that it rolled back that tide of time which was bearing 
unnumbered blessings to the present man, I submit 
this argument de bene esse and for what it may be 
worth to the truth of that belief. 

It will not be popular. It proposes an impersonal 
God and that man to his being possible must submit 
to inequalities in that being possible ; and to neither 
of these propositions is proletariate man inclined, 
and to him the proposition is addressed. 

There is no state of Europe or America not mono- 
gamic of a single race ; and no such state not pro- 
letariate in its administration by these not contribut- 
ing the fund upon which the state subsists. In the 
constitutional kingdoms of Europe there are the 
traditions of their polygamic states. Their kings 
and lords, however they may be named, are the con- 
sequences without cause, if they be not consequences 
by tradition from antecedent tribal states existing but 
of polygamic man. These are not in representation 
of the funds they contribute to the state but of a 
power to dispose them to their uses ; nor the more 
is the Commons, supreme in England, or the legis- 
lature of the states and the congress of this Union — 
no member of whom is in his place but by suffrage 
of those not contributing the fund administered^ 
And the forum I address is as proletariate, therefore, 
as was that of Home, in which by preoccupying the 
forum it determined the consul through whom it 
was allowed the plunder of that state. 



1 S PREFACE. 

And this man will not accept an impersonal God. 
Such God can only hold his universe of life and na- 
ture to the resolutions of its life into the natures of 
it possible and into man at this earth as to natures 
intermediate, in consistence with which the man only 
can live, who, complying with the conditions at his 
time and place, should live. But to the individual 
man this justice is not what he wants, but favor ; and 
all are induced by their solicitudes to feel that there 
is a precable anthropomorphic being in moral like- 
ness of themselves who by proper incantations can 
be made to turn the scales of justice to mercy for 
them, however it be in wrath to others. And they 
cannot favor the truth, whatever the reason for it, 
that defeats them of such God. Nor the more 
readily can they accept the equally offensive truth 
that they are to take but that position they can get 
by merit in the states of man. He insists that he 
may supplement his merit by address. He has no 
repugnance to inequalities of position provided some 
other be subordinate to him, but he has great repug- 
nance to the truth that he may be subordinate to 
some one else. In analysis of the proletariate there is 
agrarianism ; and of agrarianism anarchy; and of an- 
archy, — not that there be not upper and lower classes, 
but that there be not a class above the one in 
which is the anarchist himself, who were miserable 
there if there be not some below him. And the man 
of this age generally cannot accept of either propo- 
sition but in sacrifice of feelings he will not make. 



PKEFACE. 19 

But whatever be his feeling he must accept it if it 
be true. And it is true not only that there is an 
impersonal God and man in inequalities but that 
there is such man in continuation of the nature of 
the universe if there be nature ; and that there is 
nature if there be God, or being finite, or force, or 
space, or matter, or life, or nature, or the universe, 
or star, or sun, or earth, or plant, or animal, or man, 
or conscience in man, or ideality in conscience, — not 
one of which were possible, or other than the miracle 
of cause without consequence or consequence with- 
out cause if there be not such nature of which man 
is so in continuation at this earth. 

Since the fall of slavery here such man of unequal 
races may not recur at once, but man is destined to 
an extended period of existence at this earth. States 
will fall as will individuals, but the race will roll on 
and with accumulating volume while there are yet at 
this earth the conditions of human existence, and 
the truth can wait ; as that of this earth upon the 
sun ; and of the plant upon the earth ; and of the 
animal upon the plant ; and of man upon the animal ; 
and of polygamic upon agamic man ; and of mono- 
gamic upon polygamic man. And that when the 
history of these states shall have been lost in a fab- 
ulous antiquity, if not sooner, there will be, — and 
upon this soil, — a people of human races so related : 
and this as abundant in blessings and as prodigal in 
promise as were lately the people of these Southern 
states, themselves at their time the most abundant 



20 PREFACE. 

of blessings and prodigal of promise the sun has 
ever shone on. 

Such is the proposition of man at this earth in 
continuation of a nature of reality throughout the 
universe by tradition of an original reality in force 
of the finite word of God. It intends that of the 
reality in resolution there is nature ; and from the 
universe to man ; and that man is of nature ; and in 
continuation of nature to the man possible ; and 
him the most and best man possible that he be his 
most. And it is intended that the truth of this prop- 
osition is contingent but upon the truth of that hy- 
pothesis. 

Intending that there is reality of the word of God 
in an universe of force, it intends that this is being 
physiological ; and this the being possible of kin- 
dred beings different of their reciprocal affinities sim- 
ply in reciprocal limitations of each other, in wheels 
of being static in revolutions on axes of beings dy- 
namic ; that these are in teleologic evo-involution ; 
and that of the physiological universe of these in such 
resolution there are stars about the axes of the uni- 
verse, and suns about the stars, and the earth about 
the sun, and the plant about the earth, and the ani- 
mal about the plant, and the man about the animal, 
of whom in such process continued, there is agamic 
man of the animal, and polygamic of agamic man, 
and monogamic of polygamic man, and that there is, 
or is to be, compound man in an union of unequal 
races of the pre-existing race ; and that in these there 



PREFACE. 21 

is nature, and that these are natures, and that each 
is but the nature possible of life into it from the 
universe in resolution. 

It intends that each nature is static being and in 
life of motive from the dynamic axis of the universe, 
and that of such motive it is the nature possible. 

And intended that motive is cause and nature con- 
sequence, it is intended that each such successive 
nature possible is the consequence possible of cause 
possible in such motive to produce it ; and that in 
this there is to each nature but the cause possible ; 
and in each nature but the consequence possible of 
that creative cause ; and that other, or more, or 
less than the cause possible to the nature pos- 
sible of that cause were the miracle of cause with- 
out consequence; and that other, or more, or 
less than the nature possible of that cause pos- 
sible were the miracle of consequence without cause. 

And intended that motive is life and life cause, it is 
intended, and for the same reason, that there is life but 
to nature possible, and nature but of life possible, and 
that every nature therefore is simply to its most pos- 
sible, and, to its best possible, that it be its most of 
the life possible in tradition from the universe 
of force ; and that such simply is man ; that he is 
but the nature possible but of his life possible as 
cause through nature ; and that this cause in man 
were the miracle of cause without consequence if 
there be not ultimately in nature the man possible ; 
and if in being so he be not his most possible and 



22 PREFACE. 

his best possible that he be his most. And such the 
proposition of man in continuation of nature it is 
presented as a crucial test of man's relation to nature 
which I have said it is important he should know, 
and also to emphasize the truth that he is in nature ; 
and in nature but to his ends in nature ; and to his ends 
in nature but in consistence with the conditions of 
his being thus the most abundant man possible ; and 
the best man possible that he be the most abundant ; 
and it had been policy, perhaps, to have presented 
this theory in parts. 

There are men of science and philosophy who are 
forced to accept nature from an universe of life in 
force, and man from nature, but who are not so forced 
to project man to the man possible ; and there are 
men not of speculation but of work in being possible 
to whom it is important to know what the possible 
of man is, that they may work up to it. To the one 
of these the theory of nature, only, of man in nature 
were apt to be interesting ; to the others the means 
and ends of man in nature, only, were apt to be so, 
and the science of the past were as inapt to accept 
the business of the future as the business of the future 
to accept the science of the past. And if I were con- 
cerned about the profits or the popularity of my work 
it had been policy, doubtless, to have given it in parts, 
and to men in science and in business the subjects they 
w r ould consider without the others that they would 
not. But without pretending to excessive magna- 
nimity, I am more concerned about the future for- 



PREFACE. 23 

tunes of the race of man than the popularity or profits 
of this effort to address him, and assured that 
man will ultimately attain to his possible fortunes, 
and this through the union of unequal races I sug- 
gest, I am yet assured he will the more readily do so 
under the proclivities of a preconception of that 
state. 

If when I first proposed the foreign slave-trade to 
the further progress of man in this state of states 
united, — and of man in other states under the trac- 
tile force of its example, — I could have fixed in the 
minds of its people a sense of the truth that in such 
anion of unequal races as there was in the Southern 
states there was the way to a higher and better state 
of man than had been, the North had not so warred 
upon the South, the South had not been forced to so 
resist the North ; a modus vivendi had been estab- 
lished ; and not only would the calamities of the war 
have been averted but incalculable ages had been 
added to the life in nature of this republic. Grand as it 
now is in the plenitude of its unorganized life into na- 
ture possible, it is unreasonable that its nature now 
provisionally possible can long survive the ferments of 
dissolution now at work upon it. Unilateral of but 
a single race, with no constitution other than that 
consisting in the resolutions of such single race, — 
as potent to control its action as are the resolutions 
of the individual he at any time may reconsider, — it 
is unreasonable that under such paper constitution 
simply it can resist to its ends, — otherwise possible, — 



24 PREFACE. 

the party in power that would use it to its ends ; 
but under a constitution of ineradicably different 
races combined to the ends of a common subsist- 
ence and safety among other peoples not so situated, 
and to whom such constitution, therefore, is now 
and for the time at least impossible, there is no rea- 
son why the states of the South should not have 
been as enduring as her hills, or why the states of 
the North, associated with such stable Southern 
states, had not been as enduring as these states of 
the South themselves. This opportunity was lost ; 
but in the countless ages of man's existence yet upon 
this earth it may and must occur again. The pro- 
clivities of a preconception of this truth must act then 
as it would have lately here, and it is important that 
it be fixed upon the mind of man. It can be so fixed 
by its association with the truth of a nature of reality 
in w T hich is man, who cannot otherwise than attain 
to his ends but in relations of inequality. And con- 
cerned but in the fortunes of man, with the assur- 
ance that nature — as she has done — can take care of 
herself, I forego what of advantage there might have 
been in serving my entertainment in parts to the 
tastes of those inclined to partake of it, and will 
allow no one to accept the promises of a nature in 
the resolutions of an universe of force who does not 
also accept man in his way to the man possible 
through an ultimate union of unequal races to that 
end. 

And such the proposition that there is a man in 



PREFACE. 25 

continuation of nature so tediously stated, it may 
seera that the argument to support it might now 
begin ; but its truth is for man's consideration. He 
it is who at the present time must accept it or reject 
it. Every nature from the universe to man accepts 
its nature thankfully in the resolutions of an uni- 
verse of force, and man unconsciously accepts his 
life in nature and his nature therefore from the same 
source, but, consciously, he knows no more of nature 
than he learns from his idealities of such realities ; 
he does not see natures but only the images of na- 
tures reflected from his conscience of them, — as to 
the astronomer are stars and planets by his concave 
mirror, — and midway between impressions and the 
objects to produce them, and without the sense that 
his idealities are of the same cause as that of which 
are the realities that cause them ; — he has the feel- 
ing that while nature, whatever that may be, is cause 
of the objective realities, he himself is cause of his 
subjective idealities, and of the volitions and activities 
they inspire, and of the families, stocks, tribes and 
states of man, therefore, into which he enters. 

And the argument cannot now begin for the reason 
that I must make it in terms of reality, and man can ac- 
cept it but in terms of his idealities ; and in argument 
I must use the terms "being finite," " God," " force," 
•' matter," " life," " nature," " universe," " star," "sun," 
•• earth," " plant." " animal," " man," and " idealities," 
" families," " stocks," " tribes," and " states of man," 
as descriptive of realities objective in teleologic evo- 
involutions of an universe of force ; while man must 



26 PREFACE. 

accept them but as descriptive of his idealities of these 
whose meanings are determined but as they have 
been agreed upon, with but a vague conception of 
the limits of such agreements. The argument there- 
fore were not more interesting or intelligible than 
were an oration in Greek to an English audience. 
And to settle the grounds of argument in the defini- 
tions of terms I must give, and at even greater length, 
what may be termed an introduction. And I do this, 
however reluctantly, from the feeling that as there is 
occasion for this argument at all there is occasion 
for the preliminary statements necessary to its being 
understood, and these in definite indications of the 
differences there are between the terms of reality in 
which the argument is made and those of ideality in 
which it is received. 

Upon the conscience of every individual man, 
itself a reality, there are the incidences of an universe 
of exterior realties, as upon the photographic plate 
there are incident in images the features of the land- 
scape ; and as the images are not the landscape, so 
the idealities are are not reality — to the subject of 
them at least ; and these — not realities — are not even 
the same to different men, who therefore in discus- 
sions of them but beat the air. But the more of this 
unprofitable altercation must there be between him 
who speaks in terms of reality to him who hears 
in terms of ideality. Propositions in mathematics 
are conclusive for the reason that they are in terms 
of ideality the meanings of which have been fixed by 
definition ; but propositions in physics are not con- 



i 



PREFACE. 27 

elusive for the reason that physics are realities, the 
terms of which in idealities have not only not been 
fixed by definition, but it is not realized that there 
are substantive realities susceptible of definition. 
There are realities but in the resolutions of an uni- 
verse of force, and it is not seen, or agreed, at least, 
that there is such universe. 

To the profound philosophy of Mr. Herbert 
Spencer himself in his evolution of nothing to 
evolve there is not the assertion of such reality as 
such nothing. He admits that there is reality, but a 
reality of whose substantive existence he has no con- 
ception sufficient for its definition. But affirming the 
substantive existence of reality of which I have con- 
ception as the noumenal cause of phenomenal con- 
sequences in force, the every one of which were the 
miracle of consequence without cause if there be 
not such cause, and presenting this as the condition 
of my theory of man at this earth in continuation of 
a nature of that universal reality in life throughout 
the universe, it is proper that in an introduction, 
however prolix, I give the meanings of the terms, 
being finite, God, the Word of God, force, space, 
matter, life, nature, universe, star, sun, earth, plant, 
animal, man, and stock, tribe and state of man, by 
which that theory may be expressed. This I propose 
to do in a further statement of intentions, which, 
appropriately or not, I term an introduction, and 
which, first as object lessons, will present the realities 
themselves in terms to which the definitions are to 
be applied. 



INTEODUCTION. 



Section I. 

A preface so extended might have been expected to 
protect the reader from further preliminary statement, 
but the point I make and the grounds I make it on 
are new ; and as argument is waste without a clear 
perception by all parties of its subject, by way of 
further introduction I will say that this proposi- 
tion is intended to present a theory of nature ; and 
of man in nature, and of nature in the resolutions 
of a reality in life throughout the universe ; and of 
man in continuation of that nature at this earth. 
And this the nature of the word of God in force ; 
and this the nature of a general providence of life 
in nature to the takers of it possible ; and these the 
stars, suns, planets, moons, meteorites, nebulae and 
comets of the celestial sphere, and the forces, matters, 
plants, animals, man and idealities in man at this 
earth's surface. 

It is intended that to man, at least, there is reality ; 
that in man there is conscience, and that this in him 
is, as in the camera, the photographic plate to 
take the picture of the landscape. That as there 
are pictures on the plate, there are impressions upon 
conscience analogously the same ; that these are 
idealities, no one of which were possible but of an 

29 



30 INTRODUCTION. 

objective reality incident to produce it ; and that 
there are these objective realities, as, of these, in 
human conscience there are idealities subjective of 
them. Nor these only, but idealities themselves are 
realities when incident on conscience they occasion 
idealities. So that to every human conscience there 
is its environment of an universe of realities objec- 
tive circumscribing an actual or potential universe 
of idealities subjective. The one of which objective 
realities were possible but as it be in tradition from 
an universal being in force of which in resolution 
there are the forces of this universe, which universe 
of force in such forces is reality. — And the one of 
which subjective idealities were possible but as it be 
in consequence of such objective reality in incidence 
to produce it. And that to man, therefore, there is 
reality for the reason that every instant of every in- 
stance of his consciousness is but of such reality in 
incidence upon his conscience to produce it, and that 
he is without the sense of reality but as he is with- 
out the sense of his existence. 

And it is intended that of the reality there is 
nature. That of this as an universe of force, — the 
same as that of the physical forces, heat, light, 
electricity and magnetism, dynamic in that seeming 
vacuum we term space, and static in that apparent 
plenum we term matter, — there are forces different 
as are the minus and plus of electric force and the 
North and South of magnetic force and heat andl 
light and electricity and magnetism. And, as such,! 



INTRODUCTION. 31 

that it is being physiological, that the being physi- 
ological is the being possible of kindred beings dif- 
ferent of their reciprocal affinities simply in reciprocal 
limitations of each other. And that such is the 
moment of heat, light, electricity, or magnetism ; and 
such the electro-magnetic spark ; and such the 
magneto-electric spheroid proloblate ; and such the 
molecule, compound or form of matter inorganic or 
organic ; and such the earth, plant, animal or man — 
but the being possible of kindred beings different 
of their reciprocal affinities simply in reciprocal limi- 
tations of each other. 

And it is intended that these beings are relatively 
dynamic and static and — of the same elements in- 
versely — are reciprocally vacua and reciprocally plena, 
-and reciprocally attractive and reciprocally repulsive, 
and of their reciprocal attractions are penultimately 
coincident on the line of their neutral being inter- 
mediate, and of their reciprocal repulsions are in 
penultimate differentiation from that line in produc- 
tion of the spheroid proloblate and wheel of the 
static being in revolution on its axis of the dynamic. 

And that this wheel is in evo-involution — that the 
radiations of the axis in production of the disk is 
evolution, and the circumscription of the axis by the 
disk involution, and that the wheel is one of evo- 
involution. And that this evo-involution is teleo- 
logic — that the disk of every such wheel resolves into 
quadrants in each of which there are beings different 
in like reactions into a wheel in revolution on its 



32 INTRODUCTION. 

axis and in its orbit of revolution on the parent axis, 
and so on to the wheels ultimately possible. And 
such the moment or medium of force it is intended 
that such is the universe of media. That this is 
being physiological in teleologic evo-involution, of 
which there are the stars, sun, earth, plant, and 
animal from that universe to man inclusive. 

That of its beings different the dynamic is that 
which in beings about us we term life, and the static 
that in which such life appears which we term nature. 
And the universe of force, such wheel of which the 
axle is life and the disk nature, it is intended that 
with respect to such axis the disk of the universe in 
teleologic evo-involution is nature. And that thus 
of the reality there is nature. 

And it is intended that of this nature there is man. 
That capable and cause of the sun, earth, plant and 
animal to man it were capable and cause of man, or 
at that point it were the miracle of cause without 
consequence. And man were the miracle of conse- 
quence without cause. And, — as man has never seen 
the miracle and cannot conceive the miracle, — to man 
there is not such miracle. And to man, therefore, 
of the reality there is nature and of nature man. 

And it is intended that man in nature is in con- 
tinuation of nature. And for the reason that man | 
also is being physiological in teleological evo-invo- 
lution — that of such evolution of the animal there is I 
agamic man, and of agamic the polygamic man, and I 
of the polygamic the monogamic man, and such evo-l 
lution nature, that man is in continuation of nature. 



INTRODUCTION. 33 

And that he is in continuation of nature in con- 
tinuing himself into the man possible and this the 
most and best man possible about this earth. And 
this for the reason that man is in nature at this earth 
from the resolutions of an universe of life in nature 
in every instance of which there is the life possible 
into its nature possible, and the life to man through 
the plant and animal can be satisfied but by such 
most and best man possible. 

And intended that there is such man but in him 
of unequal races in relations of inequality, it is in- 
tended that man to such man is in continuation of a 
nature of reality throughout the universe, and that 
this is the nature of infinite being finite, and this the 
nature of the word of God in force, and this the na- 
ture of a general providence of life in nature to the 
takers of it possible, and these the stars and others 
of the celestial sphere and the plants and others at 
this earth. 

And it is intended that this theory is true for the 
reason that the hypothesis of an universe of force is 
the induction of cause from consequence in phenom- 
ena of this universe and that the nature from the 
universe including man is the deduction simply from 
that hypothesis. And that the hypothesis were mir- 
acle without the phenomena of nature and the phe- 
nomena of nature were each the miracle if there be 
not that hypothesis. 

And it is true for the further reason that it is the 
capitol and crowning generalization of terrestrial and 
celestial phenomena 



34 INTRODUCTION. 

By Kepler it was found, from generalizations of 
celestial phenomena, that the planets move in ellipses, 
with the sun in one of their foci ; each with its radius 
vector sweeping over equal areas in equal times and 
with the squares of their periodic times in proportion 
to the cubes of their mean distances. 

And by Newton, in generalizations of terrestrial 
phenomena by the light of Kepler's laws, it was found 
that all bodies of matter at this earth are under the 
same laws of actual or potential motion to the earth's 
centre, expressed in gravitation, as are the planets to 
the central sun. 

And — intended that these are the only important 
generalizations of phenomena to hypotheses and of 
consequence to cause and of nature to life and of 
man to God that have yet been made by man, — it is 
intended that forbearance of further generalization 
is gratuitous. 

It is not true that God does not intend us to know 
his nature, — in that he has made its acceptance to 
us the condition of existence. Nor is it true as found 
by Kepler that planets so move in ellipses with the 
sun, but as they be beings physiological and in re- 
ciprocal limitations of each other, or these but as they 
be of the same elements inversely. Nor is it true as i 
found by Newton that the matters at this earth's 
surface can so move in gravitations to its centre, but I 
as the matters of the earth's crust and the space I 
centre of the earth be in the same relations to eachl 
other as are the sun and planets and of the samel 



INTRODUCTION. 35 

elements inversely. This unification in substance of 
all phenomena subjective and objective solicits man's 
acceptance. It is the condition in fact of the uni- 
formities of nature upon which the reason, science, 
knowledge, philosophy, religion and life of man de- 
pend. And accepting the uniformity we do in effect 
accept the condition of its existence, in accepting 
which we accept that there is man at this earth in 
continuation of a nature of reality throughout the 
universe to the man possible, and this the man of 
unequal races in relations of inequality. 

And so true, it is further commended to acceptance 
in the fact that it presents to human sense another 
subject of human science. Man has now the science 
of phenomena but not of noumena, and of conse- 
quence but not of cause, and of nature but not of life. 
But in accepting this theory of an invisible universe 
of noumenon, cause, and life, into the visible universe 
of phenomena, consequences, and natures, we acquire 
a science of life as of nature and are no longer under 
the necessity of invoking the miracle we cannot 
realize to every nature coming into notice, — as even 
men of science do in requiring the miracle of conse- 
quence without cause in antecedent nature to the 
origin of every species of force, matter, plant, or 
animal. 

And it is thus intended that of the reality there is 
nature, and of nature man, and that man of nature is 
in continuation of nature and to the man possible 
and to the man of unequal races contingent but upon 
the condition that there be reality. 



36 INTRODUCTION. 

And after this further statement of the proposition 
of man in continuation of nature it might be expected 
and desired by those who have been at pains to 
follow it so far that the argument begin. But still I 
am impelled to further preliminary statement. In 
looking over what is written so far I see the proba- 
bility that the essential truth intended is not per- 
ceptible to the general reader. All that I have said 
or intend to say is in indication of the existence of 
an invisible and inconceivable reality, and this the 
being finite of beings infinite, and this the word of 
God's originating cause in terms of his own being, and 
this the force of forces opposite, reciprocal, and com- 
plementary, and this the noumenon of phenomena ; 
and this the cause insensible of consequences sen- 
sible, and this the life invisible of natures visible, and 
this the conscience insensible of its own existence 
but as it is obliged to accept its existence as the 
cause of sensibilities otherwise the miracles of con- 
sequence without cause ; and this that inconceivable 
being of which there is the calculus — integral in its 
life — an d differential in its nature ; and this that being 
to evolve, of which there are the evolutions of Mr. 
Spencer; and this that other than the anthropomor-l 
phic theos of theology, with respect to whose beingsl 
Mr. Huxley is content to be agnostic. And this thatj 
being intermediate life and nature, through which] 
there are specific beings in forces, matters, plants and 
animals, which even scientists are willing to accept 
as the miracles of consequences without cause, the 



INTRODUCTION. 37 

existence of which no single scientist is intellectually 
able to accept ; and this that universal being the ex- 
istence of which is established by inductions of uni- 
versal phenomena no one of which were but the 
miracle of consequence without cause if it do not 
exist ; and this that being of life and nature of whose 
life there is, or is to be science, as there is of nature. 

Intended that life is cause and nature consequence 
and that there is but life to nature and but nature to 
life, it is intended that of these two beings so con- 
terminous the sense of one is the sense of the other, 
and the science of the one the science of the other, 
if man have intrepidity to accept it. 

And such the being to the existence of which it is 
the purpose of the proposition to give recognition, it 
were manifestly vain to argue of its truth without 
perception of the truth intended, or to suppose that 
the conventional terms of the sciences of nature are 
sufficient to express the real terms of that being in 
life invisible of which only there is nature visible. 

And upon a subject of so much importance, there- 
fore, I must be indulged in the fullest statement 
possible as to its intentions, and that there is reality, 
and that of this there is nature, and of nature man, 
and that man of nature is in continuation of nature, 
and this but in being his most and best. 



38 INTRODUCTION. 

Section II. 
True if there he Reality. 

Such the theory of man in continuation of nature, 
it is intended that it is true if there be reality : That 
if there be reality there is nature ; and if there be 
nature there is man in nature ; and if there be man 
in nature he is in continuation of nature contingent 
but upon the condition that there be reality. 

Intended that if there be reality it is the being 
finite of the word of God in force ; that this is being 
physiological ; that this is in teleologic evo-involu- 
tion ; that such resolution of reality is nature in suc- 
cessive natures ; and that of such resolution of the 
universal reality in force there are the stars, sun, 
earth, plant, and animal, each a nature from the uni- 
verse to man inclusive, — it is intended that of the 
reality there is nature ; and for the reason that the 
reality is capable of nature, and nature possible of 
reality ; and that of nature there is man for the 
reason that nature is capable of man, and man pos- 
sible of nature ; and that man of nature is conse 
quence of nature and in continuation of nature as is 
consequence of cause. 

And that the reality is capable of nature and as be-| 
ing, simply, capable ; and as infinite being finite] 
capable ; and as the word of God capable ; and ai 
force capable, — in that, whether as being, simply 
or infinite being finite, or the word of God, or force 
it were being physiological, — the being possible o: 



I 



INTRODUCTION. 39 

kindred beings different of their reciprocal affinities 
simply in reciprocal limitations of each other in 
production of the being of both on its axis of the 
one, and this in ideologic evo-involution. That such 
evo-involution were into the beings possible in rev- 
olutions on their axis, and in orbits of revolution on 
their parent axis. And capable of this that it were 
capable of nature. 

And that it were so capable, it is intended that 
whether as being simply or as infinite being finite or 
the word of God or force, the reality were the being 
possible of kindred beings different of their affini- 
ties simply in limitations of each other. That there 
is being simply but as it be of beings indefinitely 
large and indefinitely small in reciprocal contradic- 
tions of each other ; or infinite being finite but as 
these infinites be opposites and reciprocally con- 
tradictory ; or the word of God in such the finite 
of his beings infinite ; or force but as it be being 
and infinite being finite and the word of God, such, 
and but as it be this in the physical forces, heat, 
light, electricity and magnetism dynamic in that 
seeming vacuum we term space, and static in that 
apparent plenum we term matter. 

And that these such beings are in reciprocal lim- 
itations of each other, but as they be in penultimate 
coincidence and differentiation on the axis of their 
neutral being intermediate, that they are so but as 
they be reciprocally attractive and reciprocally re- 
pulsive ; and so but as they be reciprocally vacua 



40 INTRODUCTION. 

and reciprocally plena ; and so but as they be of the 
same elements of being and of these inversely. 

But so related, — as are the minus and plus of 
electricity, or heat and light, or electricity and mag- 
netism, or space and matter, or the negative and 
positive atoms of the matter molecule, or the acid 
and base of the matter compound, or the staminate 
and pistillate of the plant, or the sperm and germ, 
or male and female principles of the animal, — that, 
of the same elements inversely, they are of their 
unlike elements reciprocally vacua and attractive, 
and of their like elements reciprocally plena and re- 
pulsive, and of their reciprocal attractions in penul- 
timate coincidence on the line as axis of their neutral 
being intermediate, and of their reciprocal repulsions 
in penultimate differentiation thence in production 
of the spheroid proloblate of prolate and oblate 
spheroids, — the one spindle and the other spool, — 
and this a wheel physiological of both in revolution 
on its axis of the one. 

It is intended that beings so related are dynamic 
and static in their special beings relatively ; and the 
one fast and the other slow ; and that in coincidence 
and differentiation, — the one is screw and the other 
nut, — the screw to enter and disrupt the nut and 
project it in rays of screw and nut into such spheroid 
of both in revolution on its axis of the one ; which l 
axle is of the one being prepotent and its disk of the 
other, and its spokes of both alternately prepotent to 
sustain the disk and axle in relation. 



INTRODUCTION. 41 

And, — sucli the being physiological of which the 
reality is capable, — it is intended that of this there 
is teleologic evo-involution. 

It is intended that every such wheel is a medium 
of reality and, — this of such kindred beings differ- 
ent, — that in this of such beings different there are 
their reciprocal inductions, and through these their 
self -insulations, self -differentiations and coincidences 
and differentiations in production of the wheel physi- 
ological of both on its axis of the one. 

But that the disk of that wheel is a medium, also, 
not essentially different from the original media and 
in form different but as it be in a disk of relatively 
being static about its included axis of being dynamic. 
And that of the reciprocal inductions of the beings 
different of such disk there are its self -insulations 
into four parts, each a quadrant of the disk and each 
a medium in self-insulation, self-differentiation, coin- 
cidence and differentiation into a peripherential 
wheel physiological in revolution on its individual 
axis and in orbits of revolution on the parent axis. 

And such the theoretical reality physiological, it is 
intended that such is the actual being physiological 
from every medium of force. It is intended that every 
such physiological reality in force,— whether as the 
moment of heat, light, electricity or magnetism, or as 
the spark of these in heat and light, or as the spheroid 
proloblate of these in magnetic moments about their 
axis of electrical reactions, itself producing the disk of 
magnetic moments, themselves producing the electri- 



4:2 INTRODUCTION. 

cal axis in reactions to produce them, — is an autonomy; 
and this a self -existing, automatic, autonomic, teleo- 
logic universal one and only being of this universe. 
And that each itself, such automony, is of infinitesimal 
autonomies — each such wheel physiological of but 
two atomic finites of their reciprocal affinities in 
reactions of coincidence and differentiation on their 
axis of neutral being intermediate ; that of these ul- 
timate atomic finites the one is the original of that 
dynamic being we see as the minus of electric force, 
and the other of that static being we see as the plus, 
and that the one is the original of that we see as. 
heat and the other of that we see as light ; and that 
the one is electricity and the other magnetism ; and 
the one cause and the other consequence ; and the 
one life and the other nature. 

And it is intended that each such force of these 
is an autonomy, for the reason that it is of no force 
ah extra, but simply an existence in force, exclusive 
of other such beings from the reciprocal affinities in 
attraction and repulsion of the beings, — atomic of 
their reciprocal inductions, — involved. 

It is intended that any two infinitesimal realities in 
force both of the same beings different are of their 
unlike elements reciprocally attractive, and of their 
like elements reciprocally repulsive ; that in this 
they are reciprocally inductive of each other ; and] 
of their attractions meet on the axis of their neutrall 
being intermediate with but their reciprocal repul-l 
sion to resist such meeting ; and of their reciprocal 



INTRODUCTION. 



43 



repulsions, part from such axis with but tlieir recipro- 
cal attractions to prevent such parting. That under 
operation of such four elements of being different 
these form in the disk of a wheel about such axis, — 
from their attractions being under the conditions 
greater than their repulsions ; and, — of their superior 
attractions clinging to such axis, — that of their su- 
perior repulsions they exclude and project from such 
nucleus all other beings not so involved and estab- 
lish, within, a consensus of individuality conserva- 
tive of its individual existence and obstructive and 
destructive of all other beings adjacent to disturb 
it, — but as they be forming in the disk of such wheel 
phvsiological and in concurrence with it in produc- 
tion of a larger wheel in every w r ay but in size the 
same as the original. That thus there are accretions 
in opposite directions from such original axis of such 
original disk, and that each such accretion is analo- 
gous to the continuous reproduction of the animal 
or plant, but to become discontinuous with increas- 
ing distance from the axis ; that in this there is wan- 
ing attachments of peripherential beings to the parent 
axis, and a waxing attachment to the local axis of 
their own ; and that in this there is the enlargement 
of the disk of the wheel physiological and the resolu- 
tion of that disk into peripherential wheels in revolu- 
tion on their axis, and in orbits of revolution on their 
parent axis. And intended that coincidence is 
involution and differentiation evolution and the reso- 
lution of the parent disk into progenital wheels the 



44: INTRODUCTION. 

being teleologic, it is intended that this process of 
the parent wheel into progenital wheels possible is 
teleologic evo-involution. And intended that of the 
reality there is an universe, it is intended that of 
this in evo-involution there are stars about the axis 
of the universe, and suns about the axis of stars, 
and planets about the axis of suns ; and that 
about the axis of this earth, a planet in evo-involu- 
tion, there are the molecular matters of its crust, and 
at its surface the compounds of these, and the plants 
of these, and the animal of these, and the man of these 
in continuation simply of this earth's process of 
teleologic evo-involution. And intended that such 
teleologic evo-involution of reality is nature, it is in- 
tended that this reality capable of this is capable of 
nature. And intended that there is a nature through 
stars, sun, earth, plant and animal from the universe 
to man inclusive, and that these are beings finite 
of being infinite ; it is intended that of this nature the 
universal reality as being finite is capable. And in- 
tended that there is a nature of God from the uni- 
verse to man inclusive ; it is intended that of this na- 
ture the reality as the word of God is capable. And 
intended that there is a nature of force from the uni- 
verse to man, it is intended that of this nature 
the reality, as the universe of force, is capable. 

It is intended that if there be dynamic force suffi- 
cient on matter it is sublimed to space in heat and 
light ; and if there be static force Sufficient it is 
reduced to space in cold and dark, the heat and 



INTRODUCTION. 45 

light representing the minus and plus of electricity, 
and the cold and dark the north and south of mag- 
netism; and that minus is space to plus matter, 
and heat space to light matter, and south space 
to north matter, and electricity space to magnetism 
matter; and that in each of these reactions there is 
the being physiological in teleologic evo-involutions 
of reality, as there are in the star, sun, earth, plant 
and animal from the universal reality of infinite being 
finite and the word of God to man ; and that thus the 
reality were capable of nature and capable were 
cause. And this in that to conscious man capability 
is cause ; that whatever be the fact, man is conscious 
of an universe of cause to an universe of consequence 
and of an universe of consequence to an universe of 
cause ; that he has not seen nor can he conceive of an 
instance of cause without consequence or of conse- 
quence without cause ; that his axioms, reason, 
knowledge, religion, and life itself, are upon the 
condition of an universe of cause to an universe of 
consequence and of an universe of consequence to 
an universe of cause, the contrary of which were the 
miracle of factors without product or product without 
factors he has not seen and cannot see ; so that, if 
the reality capable be not cause of nature, there is 
in such reality the miracle of cause without conse- 
quence ; and in such nature, then possible of the 
reality, the miracle of consequence without cause : 
since, than the exclusive universe of reality, there 
is nothing else to cause the universe of nature and 



46 INTRODUCTION. 

in the exclusive universe of nature there is nothing 
else but nature to consequence the universal reality. 

And it is intended that for like reason of nature 
there is man ; that nature in teleologic evo-involu- 
tion of an universal reality is capable of man and 
man possible of such nature ; and, capability cause 
and possibility consequence, that nature were cause 
of man and man consequence of nature without the 
miracles of cause without consequence or conse- 
quence without cause ; and without the even greater 
miracle there were in a nature and a man in nature 
of an anthropomorphic theos of his own imagination. 
And intended that there is not such miracle, it 
is intended that if there be reality there is nature, 
and man in nature, and man in continuation of nature ; 
and that there is man in continuation of a nature of 
reality, and that thus there is the nature of a reality 
in life throughout the universe and man in contin- 
uation of that nature, contingent but upon the condi- 
tion that there be reality. And this the nature of in- 
finite being finite, and this the nature of the word of 
God, and this the nature of an universe of force in 
teleologic evo-involution, and this the nature of the 
infinite God and not of an anthropomorphic theos, 
and this the nature of religion and not of theology 
in the superstitions of an earlier man ; and a nature 
in science of which there is also the science of life. 

Intended that nature is of life and nature, and that 
so is man of life and nature and so the conscience of 
man, it is intended that the life of conscience is percep- 



INTRODUCTION. 47 

tive but of the nature of objective being as the eye 
sees its object but not itself ; and that in man it is 
the photographic plate to take the pictures of the 
natures of the landscape visible but not of their lives 
invisible ; and that there is but empirical science, and 
this but of objects visible ; and science but of nature 
therefore. But from the universal truth of cause to 
consequence and consequence to cause, — that the 
science of nature is in effect the science of life ; that so 
related as are these, the representatives to us, of the 
beings infinite of whose limitations of each other there 
is the word of God in force, — there is not life without 
nature or nature without life ; or life but as the being 
of the most of life to the least of nature, and nature but 
as the being of the most of nature and the least of 
life. And it is intended that as there is consciously 
the science of nature, there is unconsciouly the science 
of life, to become consciously the science of life when 
man shall have the intellectual intrepidity to accept 
and entertain that invisible cause of consequences 
visible, not one of which were possible but as there 
be such cause. 

It is intended that these life and nature are as cause 
and consequence, and noumena and phenomena ; 
and that as there is an actual science of phenomena 
there is a possible science of noumena, and that in the 
meantime, and before man shall sensibly accept 
such science of life by deduction from the hypothesis 
established by induction of the phenomena, he must, 
as the condition of every act of his physical or moral 



48 INTRODUCTION. 

being, intuitively and scientifically accept that life 
without which the everything in nature were the mir- 
acle of consequence without cause ; and intended that 
the life of science is the life of reason, and that the 
life not of science is a life of superstition, and that 
reason is of God, and superstition of the anthropo- 
morphic theos in the place of God, and that the cul- 
ture of God is religion and the culture of theos theo- 
logy, it is intended that this nature of reality of which 
man is in continuation at this earth is the nature of 
cause as of consequence, and of space invisible as of 
matter visible, and of life insensible as of nature sen- 
sible, and of religion in obedience to the real God of 
this universe in force, instead of theology in obedi 
ence to the imaginary and anthropomorphic theos of 
human superstition. And that there is this nature if 
there be reality for the reason that nature were else 
the miracle without, and man of nature if there be 
nature, and man in continuation of nature from being 
consequence of cause in nature, which can be but in 
continuation of its cause, and that the theory is true 
if there be reality. 



INTRODUCTION. 49 

Section III. 

That there is Reality. 

It is intended that there is reality and this in the 
being finite of the word of God in force ; and this the 
original self-existent, automatic, autonomic, teleologic 
one and only being of this universe. That there is 
being finite of beings infinite in reciprocal limitations 
of each other ; and the word of God in such the 
finite of his beings infinite ; and force in the physical 
forces, heat, light, electricity, magnetism, — dynamic 
in that seeming vacuum we term space, and static in 
that apparent plenum we term matter, — and but in 
phenomena to conscience of that finite word. And 
that of this there is an universe and, — as the being finite 
of beings infinite, — an universe ; and, — as the word 
of God the universal cause, — an universe ; and as 
force in phenomena of that universal word, an uni- 
verse ; and as force, — the universe of which were 
the condition of every instance of force at any point 
of time or place, — an universe. And this at any point 
of place or time, within this universe ; or whether as 
being infinite, or finite, simply, — or as the being 
finite of beings infinite in reciprocal limitations of 
each other, or as the word of God ; or as force ; or 
as the moment or medium of thermal, photal, elec- 
tric or magnetic force, or as the moment or medium 
of space ; or as the atom, molecule, compound, or 
form of matter inorganic or organic in plant, ani- 



50 INTRODUCTION. 

mal, or man, — is being original, in that it is without 
previous existence at its time and place as such ; and 
self-existent in its consistence, but of its own beings 
in reaction ; and automatic in its activities but of its 
own means ; and autonomic in its activities but to its 
own ends ; and teleologic in its evo-in volution of 
parent into progeny ; and universal for the reason 
stated. And that it is the one and only being of this 
universe, in that, than this, as being infinite, or finite, 
e imply, there is no other ; and as the being finite of 
beings infinite, — no other ; and as the word of God 
the universal cause, — no other ; and as force, but in 
phenomena of that word, — no other ; and as force, 
the instance of which were possible, but as there be 
an exclusive universe of force, — no other. And that 
this is that being of which there are the objective 
beings incident in stars and planets of the celestial 
sphere, and forces and matters inorganic and organic 
at this earth ; and that these are all of this 
one and only being of the word of God in force. 
And that this is that being of which in man there 
is the subjective consciousness of such objective 
beings ; that in man, himself objective being, there 
is being termed his conscience, and that this as such, 
in man, is as in the camera the photographic plate 
prepared to take the picture of the landscape ; that 
as of a something from the landscape in incidence 
upon a something in the plate there is a picture 
on the plate, so of a something from objective be- 
ing in incidence upon a something in conscience 



INTRODUCTION. 51 

there is ideality in being of that objective being to 
produce it ; and that this ideality in conscience is be- 
ing ; and this the same as that of objective being to 
produce it ; and that conscience itself is being ; and 
this the same as that of objective being to affect it. 
That to such sense in conscience of its object there 
is reaction between the beings of conscience and its 
object, and that there is this but as the essential beings 
of conscience and its object be in coincidence and 
differentiation upon the axis of their neutral being 
intermediate ; that there is this but as these beings 
be reciprocally attractive and reciprocally repulsive ; 
that they are so but as they be reciprocally vacua 
and reciprocally plena ; that they are so but as they 
be of the same elements inversely ; and that thus there 
is being objective and subjective and these essen- 
tially the same. And that this is that being in force 
of which there are the forces of this universe. 

It is intended that of moderate force, dynamic or 
static on matter, at rest or in motion, there are ex- 
pressed the forces heat, light, electricity and magnei 
ism ; and that of immoderate force, dynamic or stati 
on matter, there is its disappearance as matter am. 
its reappearance in force of heat, light, electricih 
or magnetism ; that these forces are but the phenom- 
enal phases of the essential being, force, and that 
this is the objective and subjective finite word oi 
God ; and that this is that being in space of which 
there are the spaces of this universe. Intended that 
of force on matter there are the physical forces, but 



52 INTRODUCTION". 

in states of intensity invisible ; and that matter there- 
fore is visible but in its solid, liquid and gaseous 
states ; and in its innumerable other stages invisible, 
as is that seeming vacuum between matters we term 
space ; it is intended that for this reason there is the 
essential substance of that apparent plenum we term 
matter in the interval between matters ; and that in 
these intervals there are beings invisible reacting 
with matters, but as matters invisible could react with 
matters visible ; and that there is an invisible uni- 
verse of space as real as the planetary orbs of 
matter in it ; and that these realities in matter are in 
proportion to their reciprocal reality, invisible in 
space as are the planets of this solar system to their 
orbits, and as are the motes upon the sunbeam to the 
sunbeam on w T hich they float ; and that this is that 
being in matter of which there are the matters of the 
universe. 

Intended that there are stars, suns, planets, moons, 
meteorites, nebulae, and comets of the celestial sphere, 
and at this earth a planet, plants, animals, men and 
idealities in men ; and that these are all of that static 
being visible we term matter, and that this is of that 
relatively dynamic of which we are sensible as force ; 
it is intended that, as of force infused into matter 
there is matter raised to space, so of force with- 
drawn from space there is space reduced to 
matter, as daily of heat withdrawn from this earth's 
atmosphere of force there is the fall of water form- 
ing in it ; that of such rains or snows there is no 



INTRODUCTION. 53 

other source ; that the waters falling from the clouds 
do not rise in vapor but in heat ; that there was 
once a time when there was not water, or hydrogen, 
or any non-metallic element of matter save oxygen 
in existence at the earth's surface to rise from it, and 
as waters fell then more abundantly than they fall 
now and but from heat, that they fall now but from 
heat condensed to water from reaction with this ex- 
terior atmosphere of force in cold. And that this be- 
ing is reality and as the substance of objective beings 
reality ; and as the cause of idealities reality ; and 
as being finite reality ; and as the word of God 
reality ; and as force reality ; and as the cause of 
life reality ; and of nature reality ; and of the stars, 
sun, earth, plant, animal and man, — realities, — 
reality. 

It is intended that there are two modes of the re- 
ality different, and the one energy and the other 
inertia, and the one dynamic and the other static, 
and the one life and the other nature in reactions 
of coincidence and differentiation ; that of these two 
modes of being there are the beings of this universe 
to man, and that these beings are natures in a course 
of nature from the universe to man ; and that of these 
natures the reality is cause, and of this course of 
nature it is cause, and that of the life of which 
there is nature it is cause ; that the reality is of be- 
ings different in that they are of the same elements 
inversely, and that these are reciprocally vacua and 
reciprocally plena, and reciprocally attractive and re- 



54: INTRODUCTION. 

ciprocally repulsive, and of such their affinities 
that they are in coincidence and differentiation 
in production of the wheel physiological of both in 
teleologic evo-involution ; and that this is nature, 
aud that of this there are the natures of the universe 
and the course of such natures from the universe to 
man. And these natures reality and the cause re- 
ality, it is intended that the cause of the life of which 
there are these natures is reality, and of the natures 
and the course of natures reality, to man at least, who 
must accept that as reality upon which his conscious- 
ness and existence both depend. 

Intended that there is an universe but of cause to 
consequence and consequence to cause, and that 
man is of such universe and his conscience of such 
universe, and that this conscience is of cause to con- 
sequence and consequence to cause, and can realize 
being or the being or beings of this universe but as 
they be of cause to consequence and consequence to 
cause, it is intended that capability is cause and 
that the reality capable of nature is cause of nature, 
and that to man there is reality if to man it rationally 
appear that there is that in existence which could not 
be without reality and that there are such beings \ 
that there is this solar system possible but of the 
evo-involution of an universal reality in force ; and 
this earth possible but of the evo-involution of a 
solar medium of reality ; and the successive strata of 
this earth's crust possible but of the earth's medium 
of reality in evo-involution ; and this earth's atmos- 



INTRODUCTION. 55 

phere of force possible but of radiations of reality, 
from the surface of the earth, in evo-involution. 

It is intended that exterior to the earth's surface 
of water there is its atmosphere of force physiologi- 
cal apparent in the fact that if there be disturbance 
of it at any point about the earth by artificial force 
there is the resolution of that disturbance into beings 
physiological. That such are the beings in heat, 
light, electricity, and magnetism, and systems of these 
from force on matter ; and such sound, and the sub- 
jects of touch, taste, smell and sight ; and such the mes- 
sages delivered by the telegraph and telephone. It 
is intended that every such message were the miracle 
of consequence without cause if there be not an at- 
mosphere of force physiological to register at one 
point the changes made by force upon it at another, 
and that such is the plant's atmosphere of force 
physiological possible but of radiations of reality 
from the plant in evo-involution. 

It is intended that exterior to the plant in its va- 
riations to its beings possible there is an atmosphere 
actual or potential of force physiological through 
which of its radiating energy the plant is formed 
into the plant possible ; and that such is the animal at. 
mosphere of force physiological through which there 
is at every stage of its process the animal possible, 
and of the radiate the annulate, and of the annulate 
the articulate, and of the articulate the vertebrate, 
and of the vertebrate the fish, and of the fish 
the reptile, and of this the digitigrade, and ol 



56 INTRODUCTION. 

this the plantigrade, and of this the four-handed, 
and of this the two-footed and two-handed ani- 
mal. And that such is the human atmosphere 
of force physiological termed civilization, through 
ministrations of which in making man the man 
possible there are successively agamic, poly- 
gamic and monogamic man, and through which 
there is to be the man compounded of an union of 
unequal races in relations of inequality. And that 
such is the medium of values in every human civili- 
zation termed money — the same to man in polar re- 
lations of supply and want to each other as is the 
force electric or magnetic between the poles of the 
battery or magnet. And that such generally is the 
being finite or the word of God, or force, or the 
moment of thermal, photal, electric, or magnetic 
force, or the moment of space, or the molecule com- 
pound, or form of matter inorganic or organic, 
plant, animal, or man or ideality in man, not one of 
which were possible, or but the miracle of conse- 
quence without cause, if there be not reality in the 
finite word of God in force ; that such also were life, 
nature, and in man the ideality of such reality. 
And that there is reality therefore as there be the 
sun, earth, or atmosphere of force physiological, or 
God or the word of God, or being finite, or force, or 
the moment of force, or space, or the moment of 
space, or matter, or the molecule compound or form 
of matter, inorganic or organic, or in plant, animal, 
or man, or as there be life or nature, or a thing of 



INTRODUCTION. 57 

nature, or in man the sense of the one of these. 
And intended that there is not only the one but the 
every one of these, it is intended that there is real- 
ity. But a reality of which in man there is not and 
cannot be objective sense ; and, for reason that it is 
itself that being in man through which there is the 
sense of his own being and of beings with him, and, 
— itself man's conscience — that this conscience can 
see itself but as the eye in seeing objects can see it- 
self ; that the eye in seeing objects can see induc- 
tively that in doing this it must itself exist as a 
being susceptible of such sensations, but only as the 
possible hypothesis of such phenomena ; that as 
such reality it is infinite being finite, and of life in- 
finite into nature finite, and as such an original self- 
existent, automatic and teleologic autonomy in being 
simply of the word of God's own being in life into 
the natures of it possible — and such reality, that 
there is reality as there are the realities, the one of 
which were not possible without it. 



58 INTRODUCTION. 

Section IV. 

That of the Reality there is Nature. 

Such reality in the original self-existent, auto- 
matic, autonomic, teleologic universal one and only 
being finite of the word of God in force ; it is in- 
tended that of this there is nature in that this is 
capable of nature, and, capability cause, the cause 
of nature. And in that there is nature possible of 
reality ; and possibility consequence the consequence 
of reality. And that the reality is capable of nature 
in that it is being physiological ; that being physio- 
logical is the being possible of kindred beings dif- 
ferent of their reciprocal affinities simply in recipro 
cal limitations of each other ; that this in form of a 
spheroid proloblate of prolate and oblate spheroids, 
the one spindle and the other spool, — the spool in 
revolution on its axle of the spindle, and this in 
evo-involution of the spool into such spheroids of 
relative matter in revolutions on their axes, and in 
orbs and in orbits of revolution on their parent 
axis of included space. And that this resolution of 
such beings different into such wheel physiological 
of spindle and spool is nature, and that this of the 
spool by evo-involution into wheels in revolution on 
their axes and in orbits on the parent axis is also 
nature ; and that as being simply it is so capable 
and as being finite capable; and as the word of 
God capable and as force capable. And as being 
simply capable. 



INTRODUCTION. 59 

It is intended that whether there be specifically 
the being finite, or the word of God, or force, there 
is at least, to conscious man, the ultimate term of or- 
ganic matter at this earth, — being. There is in man 
being ; and in the conscience of man being ; and in 
the objective beings in incidence upon subjective con- 
science, — being ; and that such being simply is being 
physiological, and so capable of nature. 

It is intended that there is being infinite or finite ; 
or both infinite and finite ; and infinite in the ele- 
ments of being involved ; and finite in the limitations 
of the one infinite by another infinite as itself ; but 
that to us there is the conception of such being but 
as it be midway between infinites large and small, 
and but as these be in reaction from their polar 
states of being invisible to produce it intermediate, 
as the neutual being intermediate, the poles of the 
battery or magnet ; and but as it be in modes of being, 
the one from the inconceivably small to the incon- 
ceivably large, and as the other be from the inconceiv- 
ably large to the inconceivably small, and the one from 
nothing to infinity and the other from infinity to noth- 
ing ; and but as this being conceivable be of beings 
different, opposite, reciprocal, and complementary ; 
and but as the ones be from small to large and the 
others from large to small ; and as the ones be from 
centre to surface and the others from surface to 
centre, and as the ones be centrifugal and the others 
be centripetal ; and as the ones be radical and the 
others peripherential ; and but as in every radiation of 



60 INTRODUCTION. 

such being from its axis, and in every peripherential 
line of such being about its axis there be beings op- 
posite ; and in reaction in every such ray and line ; 
and on every point of such ray and line, and on 
every point in coincidence and differentiation in pro- 
duction of the wheel physiological of both on its 
axis of the one; and this in teleologic evo-involution 
and that this is being physiological, and that thus in 
being simply there is being physiological. 

And such infinite, or finite, being simply that such 
the more certainly is infinite being finite ; that there 
is being finite but of beings infinite in reciprocal limi- 
tations of each other, — possible but as they be at- 
tractive and repulsive, reciprocally, — possible but as 
they be reciprocally vacua and plena, — possible but 
as they be of the same elements inversely, but that 
so related and in any medium they are in such coin- 
cidence on the line, as axis, of their neutral being 
intermediate ; and as screw and nut in production 
of the spheroid and wheel physiological of both, the 
axle of which is in potency of the one being infinite, 
and the disk of the other ; and the spokes of both, 
alternately prepotent, to sustain the disk and axle in 
relation ; and that this finite the being possible of 
kindred beings different, of their reciprocal affinities, 
simply, in reciprocal limitations of each other, — is 
being physiological. 

And that this, as the word of God is being phys- 
iological. That there is God but as cause ; and cause 
but through means ; and through means but of his 



INTRODUCTION. 61 

own infinite beings finite ; and finite but in their re- 
ciprocal limitations of each other, — possible but of 
their coincidences and differentiations, — of their 
reciprocal affinities in production, on the. axis inter- 
mediate of the spheroid and wheel of both in revo- 
lution on its axis of the one. And this the being 
finite of the beings infinite ; and that being physio- 
logical, — that the word of God is being physiological. 
And this, — the possible of beings different of their 
affinities simply in limitations of each other, — is 
being physiological. 

And that this, as force, but in phenomena of that 
noumenal reality in the finite word of God is being 
physiological. And that this, — as force, the cause 
invisible of consequences visible in heat, light, elec- 
tricity, magnetism, space and matter is such, and 
that each of these is such being physiological. 

It is intended that if there be moderate force phys- 
ical, or chemical, on matter solid or liquid insulated, 
there are produced at its extremities the electric 
forces minus and plus, and these in atomic, and 
polar relations to each other upon the available line, 
as axis, of their neutral being ; and that these, when 
in sufficient quantity, react sensibly upon that line ; 
and, — if unconducted, — into the spark of heat and 
light , and, — if conducted, — into the spheroid pro- 
loblate and wheel of magnetic moments moving 
about this line as axis of electrical elements reacting 
to produce them. But it is intended that if there be 
immoderate force, physical or chemical, in matter 



62 INTKODUCTION. 

solid or liquid, or insulated or uninsulated, — as if 
there be the incidence of a ball, of even platinum 
upon another in velocity of the planet ; or whatever 
the velocity ; in force of this earth's planetary 
weight ; or if it be projected, merely, in velocity of 
light ; or if upon it there be a beam of heat in 
intensity sufficient ; or through it a current of elec- 
tricity — in quantity sufficient, it is instantly sublimed 
to heat and light. Or if upon the same ball there be 
immoderate static force, — as were that of a cold of 
minus 1,000° F., or that of the weight, without 
motion, of this earth, or that of a light, or magne- 
tism the intensest possible, it were as instantly dis- 
sipated and occluded in a medium of invisible being 
such as is that between matters acting at a distance. 
It is intended that there are stars in couples ; and 
the sun and earth and the eye and its distant object 
and bodies of matter in attractions, repulsions and 
gravitations of each other ; that these are all matters 
acting at a distance, whose reciprocal activities were 
the miracles of consequences without cause if there 
be not intermediate an invisible being of the same 
essential substance, in reacting with which they are, 
in effect, reacting with each other. And it is in- 
tended that this substance, the product of matter 
under static force, is the same as that in phenomena 
of heat and light the product of matter under force 
dynamic ; and that the existence of either, as such 
product, is sufficient to establish that all matter, me- 
tallic or non-metallic, or basic or acid, or inorganic 



INTRODUCTION. 63 

or organic, is of the same essential substance, and 
the same as that of force, and that the substance of 
all forces, physical, chemical, physiological, psy- 
chological or sociological, are essentially the same ; 
that the inordinate d}'namic forces of impact, pres- 
sure, projection, heat and electricity, in producing 
all kinds of matter into heat and light, are the same 
essentially as are those of cold or pressure simply, 
or light or magnetism, which produce it into cold 
and dark, and that this one, and only universal force, 
whether as the being or the word of God, or as a being 
self-existent, automatic, autonomic and unique, is 
the being possible of kindred beings different of 
their reciprocal affinities simply through reciprocal 
limitations of each other in production of the being- 
intermediate of both ; that such are the electro- 
magnetic moments of heat visible in light from 
coincidence and differentiation of the dynamic forces 
in impact, pressure, projection, heat or electricity ; 
and such the magneto-electric moments of darkness 
sensible in cold from the coincidence and differentia- 
tion of static forces in cold, pressure, light and mag- 
netism. That these forces, dynamic or static, essen- 
tially the same, are different in appearance merely, 
and, — but the phenomenal phases of an original and 
insensible reality, — are different but as our senses 
to perceive them ; that our senses are sight, touch, 
taste, smell and hearing ; that these are but the 
points of the incidences of exterior realities upon 
the conscious being of man ; that this, — a wheel 



64 INTRODUCTION. 

physiological in reactions of potential coincidence 
and differentiation with exterior realities, is suscep- 
tive of impressions in touch, taste, smell and hear- 
ing at four points of its periphery in revolution on its 
axis in the sense of sight to which they report, and 
which therefore is the systemic sense of these spe- 
cific in determining the conscious activities of man ; 
but that whatever our senses of such exterior reality, 
or whether w r e see it as being in force, dynamic or 
static, or as heat or cold ; or as light, or dark, or as 
electricity, or magnetism, or space, or matter, or as 
the molecule, compound, form or organism of mat- 
ter, or as star, sun, earth, plant, animal or man, it is 
the being possible of kindred beings different of their 
reciprocal affinities simply in reciprocal limitations of 
each other. That such is the moment of heat from 
the more of minus electricity to the less of plus ; 
and such the moment of light from its more of plus 
to less of minus and the electric moment of more of 
heat to less of light ; and the magnetic moment of 
more of light to less of heat ; and the acid matter 
molecule from its more of electricity to its less of 
magnetism ; and the basic matter from its more of 
magnetism to its less of electricity. 

And that so is the staminate principle of the plant 
dynamic to its pistillate static ; and so the sperm and 
male principle of the animal dynamic to the germ 
and female static ; and so the parent of the human 
family dynamic to the progeny static ; and so the 
centre of the earth dynamic to its crust static ; and so 



INTRODUCTION. 65 

the centre of sun dynamic to its crust static ; and so 
the crusts and centres of the stars and universe. 

It is intended that each of these beings in force is 
mediately or immediately from an original medium 
of force physiological, and that each is itself a me- 
dium of force physiological however evo-involved 
from its original state ; that in each there are self- 
insulation, self-differentiation, coincidence and dif- 
ferentiation analogously such as are these in that 
medium of force between electrodes, from which of 
electric forces, self-insulated, self -differentiated, and 
in coincidence and differentiation there is uncon- 
ducted the spark of heat and light, or conducted the 
magneto-electric spheroid of magnetic moments 
about the axis of electrical reactions. And that 
such are the reactions of the like forces in the inter- 
vals of clouds in polar relations to each other ; and 
that analogously such are the reactions between in- 
organic matters and organic matters, and the physi- 
ological elements of plants, animals and man the 
being possible of such elements reacting. And it is 
intended that every such being possible is the being 
physiological, and that every such is in a wheel of 
its static elements in revolution on their axis of the 
dynamic. That these elements of being physical, 
chemical, physiological, psycological, or sociological 
are beings of the same elements, and of these ele- 
ments inversely ; that so they are vacua and plena, 
and attractive and repulsive, and in coincidence and 
differentiation in production of such wheel physio- 



66 INTRODUCTION. 

logical of both ; and that thus the reality, whether as 
being simply ; or as the being finite of beings infi- 
nite in limitations of each other ; or the word of God 
in such the finite of his beings infinite ; or force in 
the physical forces, heat, light, electricity and mag- 
netism, or matter metallic or non-metallic, or acid or 
base, inorganic or organic, is the being possible of 
kindred beings different of their reciprocal affinities 
simply in reciprocal limitations of each other, and 
as such is being physiological. 

And that of this there is teleologic evo-involution. 
That, as in every original medium of this being, 
invisible or visible, or of space or matter, or of matter 
inorganic or organic, there are its self-insulation, 
self -differentiation, coincidence and differentiation in 
production of such wheel physiological, so in the 
disk of such wheel there are media in every way but 
in sizes and densities the same as the original 
medium. That in every such disk there are normally 
four such media, each a quadrant of such disk, in 
each of which, for the same reason, there are self- 
insulation, self -differentiation, coincidence and differ- 
entiation in production of wheels physiological in 
revolution on their individual axes and in orbits of 
revolution on the parent axis. And intended that 
the revolutions of the axis of every such parent 
wheel in production is evolution, and resolutions of 
the disk in production of the axis of peripherential 
and progenital wheels is involution, and that this 
process of the parent wheel into progenital wheels 



INTRODUCTION. 67 

and of parent life into parent nature is teleologic, it 
is intended that such process is one of teleologic 
evo-involution. And — this nature — that thus there 
is reality capable of nature ; and capability cause — 
the cause of nature. And it is intended that of the 
reality there is nature for the further reason that 
there is a nature possible of reality ; and — possi- 
bility consequence — the consequence of reality. 

It is intended that about the invisible axis of the 
universe there are stars in crusts of relative matters 
invisible or visible about centres of relative space 
invisible, and about these as centres suns such, 
and about these as centres planets such ; of which 
at its physiological distance from the axis of the 
universe there is this earth a planet in its crust 
of matter visible about its centre of space in- 
visible. The crust in hollow spherical strata, the 
first of which is of platano-metallic matter, about 
which there is such stratum of metallic oxide matter 
in archean rocks ; about which there is such 
stratum of hydrogens oxide in water liquid ; 
about which there is an atmosphere of force 
in 60° F. of heat under a pressure in cold of 
15 pounds to the inch, from which in vapor there 
are forming other hydrogens oxide ; from vapors of 
which there are forming viscid and protoplasmic 
ammonias compound ; of which are forming plants 
possible, of which are forming animals possible, of 
which are forming man possible. And intended that 
in the space centre of the universe there is the cause 



68 INTRODUCTION. 

invisible of its crusts of stars, suns and planets — 
consequences — visible ; and that in the space cen- 
tres of stars there are the causes invisible of their 
crusts and suns, consequences visible, and in the 
space centres of suns the causes of these crusts and 
planets ; and that in the space centre of this earth 
the cause of its platanic crust, the cause of its ar- 
chean rock crust, the cause of its liquid water crust, 
the cause of its protoplasmic crust, the cause of its 
plant crust, the cause of its animal crust, the cause 
of its man crust, — it is intended that these actual or 
theoretical space centres are analogously the same 
and the causes invisible of their consequences visi- 
ble, and the lives invisible of their natures visible ; 
that in this there is a process of life and nature from 
the axis of the universe, and that this process visi- 
ble of life invisible is nature and that there is nature. 
And intended that each such nature is the wheel 
physiological of forces different of their reciprocal 
affinities simply in reciprocal limitations of each 
other ; and that of this the space centre is axle and 
the matter crust disk, and the invisible life centre 
axle and the matter corpus disk, it is intended that 
each such nature is possible of an universal reality 
in evo-involution. And that capability is cause and 
possibility consequence. 

Intended that truth is that which man must accept 
as the condition of his existence in nature, and that, 
— of nature, — he is of the evo-involutions of an 
invisible reality teleologic in plant, animal and man 



INTRODUCTION. 69 

at this earth's surface, in conscience of whom is the 
instrument through which he sees the universe of 
nature apparent ; it is intended that at his time and 
place posterior to the animal at this earth's surface 
there is in him but the energy and inertia, and cause 
and consequence, and life and nature possible to 
him at such time and place of an universal reality 
in evo-involution. And, — but this to man himself, — 
there is but this to the conscience of man, the moral 
principle of his being under the conditions physically 
possible. That analogously such is that of the star, 
sun and earth, through moral ministrations of which 
each at its time and place is the being physically 
possible, and that of the plant or animal through 
which that is the being possible. That through this 
there is antecedent life into antecedent nature possi- 
ble, and through this there is the life possible to man 
into the nature possible. That in this, such moral 
principle can accept but cause to consequence and 
consequence to cause, and but life to nature and 
nature to life, and can apply to nature but the life it 
receives, and that so only can the conscious moral 
principle of man, — whose axioms, reason, science, 
knowledge, religion, and life itself depend upon the 
exact limitation of cause to consequence, and con- 
sequence to cause, and life to nature, and nature to 
life, — apply to man or nature the life it is able to 
receive. 

And such the relation of conscious man to the be- 
ing of this universe, it is intended that he has not 



70 INTRODUCTION. 

seen cause but to consequence or consequence but 
to cause, and that he cannot conceive the cause of 
other or more or less than consequence, or conse- 
quence of other or more or less than cause. And, — 
that truth to man which he must accept as true to 
the continuation of his existence, — and that truth of 
which he cannot conceive to the contrary, it is in- 
tended that it is truth to man whatever be the fact 
that there is to him an universe of consequence 
to an universe of cause ; that these are as factors 
to product and product to factors. That in these 
capability is cause and possibility consequence ; and 
that the reality capable of nature is cause of na- 
ture, and nature possible of reality is consequence 
of reality. And it is intended that not only is this 
necessary truth to man, but that he unconsciously 
and consciously accepts it as true in the laws of 
physics, chemistry, physiology and sociology, of 
which he is in practice to the continuation of his ex- 
istence and in consciously making it the rule of every 
mental process. 

The clown or idiot, equally with the sage, is an en- 
cyclopedia of truth, the title-page of which he cannot, 
or can but, read. And the young mother forms to ex- 
quisite symmetry her babe, not one hair of whose 
head or nail of whose finger could she intelligently 
make if the life of her infant, dearer than her own, 
depended on it. And so unconsciously accepting 
the truth of an universe of cause to an universe of 
consequence, man consciously accepts that truth in 



INTRODUCTION. 71 

his every act of reason, science, knowledge, or phi- 
losophy. 

It is thus intended that there is nature of reality 
in the reason that the reality is capable of nature 
and nature possible of reality ; and it is intended 
that to man, at least, there is the nature of reality ; 
for the reason that if to him there be nature at all it 
is of reality ; for the reason stated. And that to 
him there is nature in that there is that which could 
not be without it. That of these is the being finite, 
or the word of God, or force, or space, or matter, or 
life, or nature, or of nature the universe, or star, or 
sun, or earth, or plant, or animal, or man, or the 
conscience, family stock, tribe or state of man, no 
one of which were possible but as there be nature 
in evo-involution of the word of God in force. And 
that there is nature of reality for the reason that to 
man there is nature but as it be of the reality, and 
that for reason that to man there is nature of reality 
there is in truth a nature of reality, and for the rea- 
son that rationally there is nature of reality. That 
by induction of the phenomena of nature there is 
the hypothesis of reality ; and by deduction from the 
hypothesis of reality there are the phenomena of 
nature. That in induction and deduction there is 
reason ; that reason is conclusive upon man's belief, 
and that whether by reason of induction or deduc- 
tion there is to man the truth that there is reality, 
and that there is nature, and that of the reality there 
is nature. And for the reason that the reality were 



72 INTRODUCTION. 

cause, and that without this there is no cause save 
that in the anthropomorph of man's imagination, 
which, not the cause of man himself, is not the 
cause of the earth and universe. And for these rea- 
sons that of the reality there is nature, whether 
there be man in that nature of reality or not. 



INTRODUCTION. 73 

Section V. 

That of Nature there is Man. 

Intended thus that of the reality there is nature, 
whether that be inclusive of man in matter at this earth 
or not ; it is intended that it is inclusive, and this 
for the reason that man himself is of that teleologic 
evo-involution of reality of which are the natures of 
the universe to man, and each of these a nature, — 
that man is a nature. And intended that the course 
of the reality in life from the universe is nature, it is 
intended that man of that course is of that nature, 
whether in continuation of that nature or not. And 
that man is of that course. Intended that there is na- 
ture in the reaction of polar beings finite ; that such 
are the elements minus and plus of electric force, 
and south and north of magnetic force ; and heat, 
and light, and electricity, and magnetism, and the 
staminate and pistillate principles of the plant, and 
the sperm and germ of the animal ; that these polar 
and atomic opposites are lives in production through 
their reciprocal reactions of an intermediary invisible 
moral being nature ; it is intended that analogously 
such are the beings that concur in production of the 
being man. 

It is intended that there is the man but in the 
family of children, infant and adult, about a store of 
provisions in the hands of the parent, — female, male, 
or both, — for their safety and subsistence. From 



74 INTRODUCTION. 

the coitions of animals, male and female, there are 
offsprings, and from those of two-footed and two- 
handed there are also offsprings, but these are not 
children ; and the parents and offspring are not man 
until that offspring shall have been in result of pro- 
visions made by its immediate or remote antecedent 
parents for its support. Between the male and female 
parents, two-handed and two-footed, as between any 
other two polar beings, there are reactions in produc- 
tion of offspring, — the disk of nature about that axis 
of life ; and between such parents and offspring there 
are reactions in production of the herd or flock, — the 
disk of nature about that axis of life, — w T hile yet the 
tw T o-footed and two-handed beings are but animals ; 
but it is intended that when two such animals, male 
and female, through their industries, economies and 
other virtues, shall have accumulated a store of 
provisions upon which they and their offspring are 
able to subsist and do subsist in security, such off- 
spring are children, and those parents and offspring, 
man. 

It is intended that the test of whether a being in 
question be man or animal is in whether the condi- 
tion to its existence be a previously accumulated 
store of provisions, moral and physical, for its preser- 
vation, safety and support. That of the animal it is 
distinctive that it endures through successive gen- 
erations in dependence not upon the provisions that 
chance to be about it, and of man that no instant of 
his existence were possible but for reason of some pro- 



INTRODUCTION. 75 

vision, moral or physical, by some previously exist- 
ing man for its occurrence ; and that then only 
when there comes to be the family of parents and 
children in existence by virtue of such store which 
could not have come to exist without is that family 
man. And it is intended that such store is a nature 
as the two-footed and two-handed animal is a nature, 
and the one a nature of life and nature as the other, 
and that the store is an infinite being finite as is man 
himself, and that these are to each other as are any 
other two atomic beings finite in polar relations 
to each other, and the store life to animal nature, 
and that the store and animal nature produce man, 
as electricities reacting produce the spark, or the 
plant principles the plant, or the animal principles 
the animal ; that in the reaction of these human ele- 
ments, the store and man, there is the human family 
— a physiological being as automatic, autonomic, and 
teleologic as is the individual man himself, or ani- 
mal, plant, earth, sun, star, or universe ; and this in 
moral consequence of its physical cause, as is man, 
animal, or plant ; and this in its nature to its life, as 
is man, animal, or plant ; and this family under 
moral ministrations of an invisible genius in linear 
tradition from God of the universe in force as is the 
man, animal, or plant. 

And it is intended that man, but the family of 
parents and children about a store of provisions for 
its support, is analogous to the animal, but the natu- 
ral group of animated beings about a store of provis- 



76 INTRODUCTION. 

ions they are instantly accumulating for its support, 
and that this is in as strict analogy to the plant, but 
a group of less animated beings about a store of pro- 
visions which in their beings possible they are 
instantly accumulating for its support. That every 
man, animal, or plant is a being physiological, of 
kindred beings different of their reciprocal affinities 
simply in reciprocal limitations of each other, with 
the difference only that the plant first at this earth's 
surface, and in representation of dynamic being from 
the earth and static from the air, is in production of 
these into a stratum of organic matter, — of the plants 
possible, — about the earth ; and that the animal 
next in representation of the same dynamic and 
static beings in the plant is in production of these 
into a stratum of more advanced organic matter, — 
of the animals possible — about the earth ; and that 
the man, next in representation of these same dy- 
namic and static beings in the animal, is in production 
of these into yet more advanced organic matter, — of 
the man possible, — about the earth ; between which, 
however, there is the further difference that the plant 
in its beings possible produces from the earth's 
atmosphere of force the store of organic matter 
which did not previously exist as such, and the ani- 
mal in its beings possible but procures from the 
plant the beings so prepared, and this but as it 
avails itself of it, and is able to use it in building up 
itself, while the man to start on the new course of his 
existence must procure and garner the store of such 
provisions as are necessary to sustain him in it. 



INTRODUCTION. 77 

It is intended that these are but the successive 
stages of the nature of the earth in production of a 
limiting membrane of vital natures about it, as the 
plant produces its bark possible, and the animal its 
skin, and that the plant is endoderm and the animal 
mesoderm, and man the ectoderm from whom are the 
architectural projections such as are the capillary 
appendages of the animal. 

And it is intended that, — the plant of nature and 
the animal of nature, — man is of nature for the rea- 
son that he can have come to exist but as he be so 
produced and continue to exist but as he be so sup- 
ported, and that he is in exact analogy to the ani- 
mal and plant. 

It is intended that we are possessed, but by deduc- 
tion from hypothesis, of the start of the agamic 
family, and but by deduction from the agamic family 
of the start of the polygamic, but that we have not 
only hypotheses but phenomena for the start of the 
monogamic family, and by either find that the family 
exists but upon previously accumulated provisions 
for its support in the hands of the male parent for 
administration; that the monogamic state, whether 
a constitutional kingdom or a representative repub- 
lic, is but of such families united about a common 
store which in theory and fact has been contributed 
by proprietary male parents, and w T hich in theory is 
at the disposition but of such parents. 

And such the family, it is intended that to each is 
its tutelary genius ; that in even the agamic family 



78 INTRODUCTION. 

there are the mother and her offspring as natures 
reacting under the ministrations of an invisible life, 
which assigns to the mother and her offspring, in- 
fant and adult, their reciprocal rights and obliga- 
tions, in the practice of which there are peoples ex- 
isting who could not have come to exist or have 
continued to exist as they do without that nature ; 
but the more is this so with polygamic family, in 
which reciprocal activities are better organized ; and 
yet the more in the monogamic family, the children 
of which have the care of both parents, and whose 
stores of provisions are held by one parent and ad- 
ministered by the other. That families so far as they 
have been developed are agamic, polygamic and 
monogamic, and agamic in children about a store 
in the hands of their unmarried mother, and poly- 
gamic in children of several mothers about a store in 
the hands of their single father, and monogamic in 
children of a single mother about a store in the 
hands of their single father ; and that of the agamic 
there are savage stocks, and of the polygamic bar- 
barous tribes, and of the monogamic civil states, un- 
der a government by appointment of proprietary 
male parents, under the protection of a state gov- 
ernment theoretically appointed and sustained by 
the proprietary male parents of the families contrib- 
uting the public fund for its support. 

And such the family of man so far as it is yet evo- 
involved with capacity for such further evo-involu- 
tion as may be possible to the best and most of man, 



INTRODUCTION. 79 

it is intended that this man, — consisting in the 
family, — is in strict analogy to the animal and 
plant. That the plant is of orders cryptogamic, 
phanerogamic, endogens and exogens ; and the 
animal of orders radiate, annulate, articulate 
and vertebrate, and the vertebrate of orders fish, 
reptile, degitigrade and plantigrade ; and man 
of the orders agamic, polygamic and monogamic 
accomplished, with a compound monogamic unac- 
complished ; and that the cryptogamic plant is anal- 
ogous to the radiate animal and to the agamic 
man, and the endogenous plant to the articulate ani- 
mal and polygamic man, and the exogenous plant to 
the vertebrate animal and monogamic man. And as 
above the plant there is the animal and above the 
animal man, that the exogenous plant is analogous to 
the animal, into evo-involution of which it goes as 
the vertebrate animal is to the man compounded of 
unequal races of unilateral man ; and that man is 
analogous to the animal and plant in being but a 
variation in life to its nature possible. That in either 
of these families children are born and reared to the 
opportunity themselves of bearing children who were 
not without, and that of their associated labors and 
economies there are more and better provisions 
made for longer, better and more abundant lives 
than were possible without association. That in 
this there are more of animal beings than were pos- 
sible without, and these coming to exist as human 
beings there were more human beings than were pos- 



80 INTRODUCTION. 

sible without ; and, — intended that there is man but 
in the family, and that the family of man is analo- 
gous to the animal and plant, and that the plant is 
in evo-involution to its best and most, and the animal 
also, each a variation, and each the variation in the 
antecedent animal or plant to its being the more and 
better sequent animal or plant possible,— it is in- 
tended that so by variations, each the evo-involution 
possible, the man advances to the man possible, and 
that such is agamic into polygamic man, and such 
polygamic into monogamic man, and that such will 
be that of monogamic into compound man ; and that 
man in such variation evolves to its possibilities of 
being best and most as does the animal or plant, and 
that the evolution of the family is to its means of 
subsistence simply as are those of the animal or 
plant. 

It is intended that to its means of subsistence 
simply are its evo-involutions ; that so the alga from 
infusions of organic matters in the silurean seas be- 
come the fungus to procure its food from the soil as 
it becomes exposed ; and so the fungus becomes the 
lichen to produce it in intermediation of matters 
from the earth and air ; and so the lichen became 
the moss to the better mediation of such matters ; 
and the moss the equisetum, and this the fern for the 
same reason, and that thus the cryptogamic and sub- 
terranean fern became the phanerogamic aerial and 
endogenous palm, and thus the palm the exogenous 
and angiospermous oak ; and that thus the sulphos- 



INTRODUCTION. 81 

phamonias compound became the amoeboid radiate, 
and this the structured radiate, and this the annu- 
late of successive radiates continuous ; and such the 
articulate from sectional annulates, and the verte- 
brate from doubled articulates. And so of verte- 
brates : the fish, originally, also, with the alga, in the 
silurean seas, became the reptile to its food in 
marshes forming ; and this the quadra-digitigrade 
to its food from fronds ; and this the quadra-planti- 
grade to its food by capture ; and this the four- 
handed animal to its food by capture, climbing and 
manipulation ; and this the two-footed and two- 
handed animal to its food from methods of capture, 
climbing and manipulation. 

It is intended that the two-handed and two-footed 
animal is composite of the two races immediately 
antecedent. That in its two feet, upon the arches 
of which from heel to toe it stands, it has the 
equivalents of the four feet of the plantigrade, and 
in its tw r o hands of greater flexibility, the equiva- 
lents of the four hands of the four-handed animal ; 
and that standing and moving on the four feet of 
the one, and manipulating with the four hands of 
the other, it is in condition to co-ordinate the activi- 
ties of both, and to procure by methods of capture, 
climbing and manipulation the more of the pro- 
visions for subsistence and safety than were possi- 
ble to either or both its antecedents ; but that even 
then such animal was not man, nor until in the 
union of two such animals there was a new and com- 



82 INTRODUCTIONS 

pound being of them both, as different from the 
animal as the animal from the plant. 

It is intended that originally in two such two- 
footed and two-handed animals of opposite sexes 
there was the superabundance of seed there is in 
uniaxial animals, and this seed scattered as by such 
animal in but the reproduction of itself ; but that 
under an inexorable law of its moral being the sexes 
of this animal were forced to an union in which 
their reproductive powers were consecrated to each 
other as fully as are these of the seed of the plant 
or the ovum of the animal, to the production of the 
family intermediate of both. That in result of such 
consecration there is the family, and in this family 
man ; that before the family there was not man, or 
man before the family ; that this variation is from 
the uniaxial to the biaxial animal. That the simple 
animal in the continuation of its existence through 
coition merely is uniaxial, while this as man, in the 
continuation of his existence through offspring in 
revolutions on their axis and in orbits of revolution 
on the axis of parents in coition, is biaxial, and that 
the animal in living but upon its individual means of 
subsistence is solitary, while man in living upon 
associated means is social. That this in man is a 
variation merely to the means of subsistence ; that 
this in natures antecedent is evo-involution and 
intended that there is nature in teleologic evo-invo- 
lution of an universal reality, it is intended that there 
is man of that nature. And that man is of nature 



INTRODUCTION. 83 

therefore for the reason that nature, but such reality 
in evo-involution, is capable of man, but such evo- 
involution, and capable of man, is cause of man, in 
that in this universe, but of cause to consequence, 
capability is cause. And that man is of nature for 
the reason that he is possible of nature, and possi- 
bility consequence — the consequence of nature ; and 
for the reason that if nature, capable, be not cause 
of man, there is the miracle of cause without conse- 
quence ; and if man possible be not consequence of 
nature, there is the miracle of consequence without 
cause, and that there is not such miracle. 

It is intended that man has axioms, reasons, sci- 
ence, knowledge, philosophy, religion and existence 
even but in acceptance of the truth that there is an 
universe of cause to an universe of consequence, and 
an universe of consequence to an universe of cause. 
That other than this he has not seen and cannot see; 
that what he has not seen and cannot see is miracle; 
that to him, therefore, there is no such miracle, and 
that man is of that nature of which he is the conse- 
quence. And that man is of nature but the word of 
God, or, else, of the anthropomorphic theos of his 
own imagination. At the verge of nature here, and 
diffident of duty, man peers into and calls upon the 
void, and sees but his own image reflected, and hears 
but the echoes of his own voice ; the which he takes 
for the visage and the voice of his moral monitor 
invoked, and him for his God, with the concession 
only that he is also the God of other beings with 



84: INTRODUCTION. 

him in this universe, but concerned in these but as 
they be tributary to the magnificence of man ; and 
it is intended that this is the idol of the agamic sav- 
age and the myth of the polygamic tribe and the 
theos of the monogamic state, and that this anthro- 
pomorphic theos, from whom are the moralities of 
monogamic man, is of man's own appointment, and 
to the end but of approving what the man ca- 
pable of such appointment may w T ish to do in do- 
minion over other peoples and creatures of this 
universe. 

But it is intended that man is not such self- 
existent autonomy, and, existing, that he exists but 
as consequence of some antecedent cause ; and that 
this in the nature of God's univeral word of which 
he is possible, and that thus he is possible of 
nature ; and that he is in and of the nature of God's 
universal word for the reason that in this is the only 
pre-existent being of this universe, and not of cause 
in this that he is not of cause in any being of this 
universe, and is therefore such miracle of conse- 
quence without cause, he is not. 

And it is intended that man is of nature in that 
nature is the reality in evo-involution, and that the 
reality is the being finite of the word of God in force ; 
and that man is possible of being finite, and possible 
of the word of God, and possible of force, and pos- 
sible of this in evo-involution. And of being finite, for 
the reason that there is an exclusive universe of be- 
ing finite into the beings finite of it possible, and that 



INTRODUCTION. 85 

man, not infinite, is being finite, and possible of such 
universe of being finite. And of the word of God 
for the further reason that God is the causing cause 
of all the being of this universe, and this through 
the word of his own beings infinite in limitations of 
each other to such cause of the beings of them pos- 
sible ; and that man is possible of the word of God 
for the reason that he is possible of God, and possi- 
ble of God for the reason that God, capable of the 
stars, sun, earth, plant and animal from the universe 
to man, is capable of man. And of force, for the rea- 
son that force is the word of God, and man possi- 
ble of the word is possible of force ; and for the 
reason that force is infinite being finite, and man 
possible of this is possible of force, and that force is 
the only source of space and matter, and that in man 
there are space and matter possible of that source. 
And that force is the only source of life and nature, 
and that in man there are life and nature possible of 
that source. 

And that of nature there is man, for the reason 
that in man there is nothing not in nature. That 
in man there are but the matter elements, oxygen, 
hydrogen, nitrogen, carbon, sulphur and phosphorus, 
and that there are these in the animal, and these in 
the plant, saving sulphur and phosphorus, the one 
but doubled oxygen and the other quadrupled nitro- 
gen. And that in man there are but the physical 
forces, heat, light, electricity and magnetism ; and 
that there are these in the animal and plant, for the 



86 INTRODUCTION. 

reason that every element of matter in man, animal 
or plant is but of such forces in reciprocal limita- 
tions of each other. And though in man there be 
the forces, chemical, physical and physiological, 
there are these in the animal, and all but the psyco- 
logical in the plant, and that the only force in man 
not specifically in the animal is the force sociological, 
which he incurs but as from the solitary animal he 
becomes social ; but that of this force even there are 
its foreshadows in the hives of bees and hills of ants, 
and in the herds of brutes and broods of fowls. 
And that in man there is life ; but so also is there in 
the animal and plant; and nature, but so also is 
there in the animal or plant ; and conscience, so 
also in the animal and plant. 

It is intended that to every being at this earth there 
is the moral principle of its being physically possible, 
and that this physical principle is its life, of which its 
moral being possible is nature ; and that this perceptive 
of conditions incident, is its conscience, to perceive 
the conditions upon which there is the continuation 
of its existence ; and to order compliance with such 
conditions, and that this has man, but that this also 
has the animal or plant, with the difference only that 
the conscience of the plant is intuitive of conditions 
experienced in its nature but not recorded in its life, 
and not therefore recalled for reflection to the exi- 
gencies of the current nature of that life. And that 
the conscience of the animal is naturally intuitive of 
conditions experienced but not recorded or recalled, 



INTRODUCTION. ST 

but is instinctive of conditions experienced in its 
life and recorded in its nature but not recalled for 
reflection to the exigencies of its current life ; while 
the conscience of man is not only intuitive of ex- 
periences of life unrecorded and unrecalled as is 
the conscience of the plant, and instinctive of ex- 
perience recorded but not recalled as is the conscience 
of the animal, but is reflective of experienced condi- 
tions not only recorded in it but recalled for reflec- 
tion to the exigencies of the current nature of his life. 

It is intended that to each being in nature there 
is the conscious moral principle necessary to its 
office in sustaining such nature in existence ; that 
as nature advances to its successive stages from the 
axis of the universe or earth it advances also in the 
moral being to sustain it on such stage ; that so ad- 
vanced is the conscience of the plant to prompt the 
physical, chemical and physiological activities neces- 
sary ; and such the conscience of the animal to 
prompt also the psycological activities necessary to 
its procurement of food and escape of danger ; and 
that such is the conscience of man necessary to the 
associated methods of procuring food, and escaping 
danger, through which only is there the man pos- 
sible. 

It is intended that every nature, advancing to its 
higher stages, retains the impressions but loses the 
consciousness of its experiences in antecedent states 
while intensely sensitive of its experiences in the 
state at which it is; and that while man uncon- 



88 INTRODUCTION. 

sciously is as capable as is tlie plant of physical, 
chemical and physiological activities, and as capable 
as is the animal of the psycological activities upon 
which his plant and animal natures depend, he is 
consciously capable but of the sociological activities 
necessary to his existence in a society of man. 

But intended that the conscience of man is but 
sufficient to sustain him at his time and place in 
nature ; it is intended that so, also, is the conscience 
of the animal sufficient to sustain it, and so that of 
the plant, and of the earth and sun, and star and 
universe, and that for reason of his conscience, 
therefore, there is not in man that there is not in 
nature antecedent. And that in man there are 
axioms in acceptance of the universal law of cause 
to consequence and consequence to cause upon 
w T hich man's beings physical and moral depend for 
their existence. But that so also are these in the 
animal and plant ; that the plant or animal exists 
but upon the law of cause to consequence and con- 
sequence to cause ; that, to exist of such law, it 
must accept such law ; that such acceptances are 
axioms and that unconsciously there are axioms in 
plants and animals as consciously there are in man. 

And that in man there is reason. That between 
his conscious experiences and their objective causes 
there are ratios susceptive of comparative observa- 
tion ; that such comparative ratios in sensations to 
the causes of them there is reason, deductive and in- 
ductive, and deductive of consequences unknown. 



INTKODUCTION. 89 

from causes known and inductive of cause unknown 
from consequences known. But this reason with 
even greater precision has the animal or plant : they 
are not perplexed by the social engagements of man, 
but to the extent of their respective offices in pre- 
serving their respective existences the plant and 
animal exercise a reason more faultless than that 
of man, — more often wrong than right in its sugges- 
tions, — and which, at last, is but able to accept the 
facts which are found to be accomplished. 

And that in man there is knowledge ; but so also is 
there in the animal or plant, and that the animal or 
plant are in the constant practice of truths which it 
is probable the conscious man will never know, how- 
ever unconsciously he may himself be in familiar 
practice of such truths. 

And that in man there is religion ; but that so also 
is there in the animal and plant. That religion is the 
acceptance and practice of the word of God. That to 
every nature there is in its being merely the mandate 
that at its place and time it be its most and its best ; that 
it be its most ; that obedience to this mandate is relig- 
ion ; that the obedience of the plant or animal is more 
implicit than is that of man ; that he has been misled 
into theologies by the anthropomorphic theos of his 
own imagination, which have been as variant from 
religion as are the rulings of theology from the most 
and best of men ; and, such religion, the animal or 
plant is more religious than is man. 

That in man there is a soul ; but that so also is 



90 INTRODUCTION. 

there in the animal or plant. That this conscience 
and moral principle in man, through which he takes 
the precept that he be his most and best to the uses 
to be made of him, is itself the soul of man ; that 
discharged of its office in the man ceasing to exist, 
improved or not, it survives him, and, improved, to 
form into an atmosphere of moral being about man 
analogously such as is that atmosphere of moral 
being in which are formed its elements of organic 
matter about the earth, and these into plants and 
animals and man ; that in this soul of man there are 
through successive generations successive advance- 
ments to that it should be in correspondence, with 
which there are continued advancements in man to 
what he should and must be. But, such the soul of 
man, that analogously such is the soul of the plant 
or animal ; that in each there is the moral principle, 
to which there is the mandate that it be its best and 
most ; that this advances, and under its moral min- 
istrations in such advancement there is the plant or 
animal possible. 

That to the soul of man there is its heaven ; but 
that so also is there to that of the animal or plant. In- 
tended that there is a moral atmosphere of human 
being about man analogous to that terrestrial about 
the earth, it is intended that this is but of the con- 
sciences and those the souls of bettered men de- 
parted from this life ; that not exiled gratuitously to 
another sphere of being, they are permitted to hover 
about the race of man, and by their silent ministra- 



INTRODUCTION. 91 

tions to better and enlarge it ; that these are felt in 
moral suasions and the charities and equities and 
laws and civilizations of man, which, though quite 
invisible, are upon him, and, from some such invisi- 
ble power, with a force which man resists but at the 
expense of his existence. That this is a heaven, 
and that there is such heaven for the moral being 
and plant and animal ; that about every class, order, 
genus, or species of plant or animal there is an in- 
visible moral being to prescribe its course in being 
possible, and to force it to the adoption of such 
course ; that this can be but of the spirits of antece- 
dent beings, plant or animal ; that such assembly oi 
spirits, plant or animal, were a heaven as about 
every race there is the heaven of the souls of man ; 
and there is a heaven to the souls of man but as 
there is analogously a heaven to these of animals and 
plants. 

That in man there is property but only as there 
is property in animals and plants. That of the two- 
handed and tw r o-footed animals there are hundreds of 
thousands in man to the one there were without such 
association ; as in the temple there are hundreds of 
thousands of stones there were not without, and as 
in the oak there are hundreds of thousands of the 
beings in the acorn from which it started to become 
the oak, and as many in the animal of the beings in 
its ovum ; and that as to each stem, or plant, or 
animal being there has been the cause of its being 
such as it is, and where it is in such temple, tree, or 



92 INTRODUCTION. 

animal ; and that as there is in each the right an 1 
power to retain its existence and position in such 
temple, tree, or animal, it is intended that this right 
and power is its property ; and that of this property 
there is an invisible atmosphere of moral being, and 
this an autonomy of atomic autonomies such as is 
that about the surface of this earth, the electrical 
disturbances of which at any one point are felt and 
may be recorded at another, however distant. That 
such the atmosphere of properties about the earth, 
such is that about the temple, tree, or animal ; such 
is that also in man, and about the family and states 
and state of man. That while the individual man is 
conscious but of his own individual being and of the 
means to the preservation of its existence in a hori- 
zontal plane of such beings, he is in fact but the unit 
of an organic group termed the family, itself but the 
unit of a larger organic group termed the stock, 
tribe, or states. That each family is about a store 
of provisions for its support, and each stock, tribe, 
or state about such store, and the stocks, tribes, and 
states about such store. That this store is the 
moral being of the two-footed and two-handed ani- 
mal developed in the process of its becoming man ; 
that in it, to the extent of his rights, each partici- 
pates ; that this right of participation is his prop- 
erty, and that of these properties there is the moral 
atmosphere of man integrated and static in visible 
means to the support and preservation of man, such 
as are implements, structures and lands appropriated, 



INTRODUCTION. 93 

and dynamic and fluid in tokens of properties we 
term money ; that this is continuous, and in an au- 
tonomic atmosphere of power over man apparent 
in the fact that whoso offers the price, — and by post 
or telegraph, of property in money becomes its owner. 
And such the property and supply to the wants of 
man through which he is integrated into families and 
states of man, that analogously such is the property 
of the constituents of the temple, plant, or animal 
through which they are caused, placed, and sustained 
in their respective places. And that man does not 
see himself as such constituent of such being of him- 
self is not more conclusive that such being of him- 
self does not exist than that the blindness of the 
unit of the temple, plant, or animal to the existence 
of such is conclusive it does not exist ; and that there 
is property in man but as there be property in plant 
or animal. 

And that man is of nature in that there is no rea- 
son that he be not. That nature of the word of God 
being capable of man there is no reason it be not 
cause of man. That man being possible of the nature 
of such word there is no reason that he be not con- 
sequence of that word. That God in use of such 
means to nature will not gratuitously have used other 
means to man. That there were no necessity for 
such change of means, and no reason for such change ; 
that there is none in the superior importance of man. 
That to nature man is less important than the animal 
of which he is but a specific variation, and the animal 



94 INTRODUCTION. 

of less importance than the plant of which it is but 
such variation, and the plant of less importance than 
the earth of which it is but an inconsiderable output 
and without which the earth to the universe of nature 
were scarcely less important than it is. Nor can God 
have wanted man to help him in his work of finishing 
organic nature at this earth ; nor does man intelli- 
gently help God in such work when his only effort 
has been to substitute for God the theos of his own 
imagination and when his acceptance of the word of 
God in his own being has been in invitum and un- 
der protest and but as his being intended has become 
a fact accomplished ; nor does man help God in mak- 
ing the family and state of man, which he refuses to 
recognize as the work of God, but claims as his own 
invention and to be discarded when he pleases, and 
which the firmest monogamic states are now indus- 
trious to discard in their discarding the conditions of 
the family and in putting the property and moral being 
of the state under proletariate ferments ; nor is there 
reason that God, not seeing fit to use other means to 
man, shall have allowed other God to use them, or 
to vest man with other powers than these with which 
he himself has seen fit to vest him. 

Intended that man is of the original endowment 
of reality in nature or of some additional endowment, 
it is intended that he is not of additional endow- 
ment for the reasons stated; that he exhibits no 
such endowment ; that there is no reason for such 
endowment and that every instance of such endow- 



INTRODUCTION. 95 

ment were the miracle of a consequence in man 
without cause in antecedent nature ; which man in 
his axioms, reason, knowledge, religion and life it- 
self persistently repudiates. And that man is of 
nature in that there is that in nature of the universe 
which could not be without man in nature at this 
earth ; that there were not the nature of this uni- 
verse without, at its time and place, — the nature of 
this earth, and nor more or less than just this earth ; 
and that there were not this earth as it is but as 
there be. the plant, or the plant but as there be the 
animal, or the animal but as there be man, or man 
but as there be his conscience of conditions inci- 
dent in making man the man possible. And that 
man is of nature in that in man there is that which 
were not without nature. That to the conscience of 
man, such as it is, there is of necessity man, and to 
man of necessity the animal, and to the animal the 
plant, and to the plant the earth, and man were as 
impossible without such antecedent natures as such 
natures were without man. And man is of nature 
if there be man who were so without other source 
than the word of God through nature, and there is 
man if there be that which could not be without 
him, and without which he could not be. That such 
being is God, or the word of God, or being finite, or 
force, or the moment of thermal, photal, electric, or 
magnetic force, or the moment of space, or the mole- 
cule, compound or form of matter inorganic or or- 
ganic, or the plant or animal, or the earth or sun, 



96 INTRODUCTION. 

or star or universe ; that as there is not only the 
one but the every one of these, and that as of these 
there is man and man of nature, that as there are 
these or the one of these, there is man of nature. 
And that man is of nature in that in man there are 
axioms but in acceptant expressions of a nature of 
reality ; and that in man there is reason but in suck 
expression of such nature ; and that in man there is 
knowledge, religion, and life and space and matter, 
and man himself but such expression. Nor is it of 
importance that man repudiates such nature ; that 
he accepts a nature of his own at the hands of the 
anthropomorphic theos of his own imagination, or 
that he would prefer a nature of play to a nature of 
work, or a pleasure garden to a workshop. And 
that man is of nature in that he exhibits no origi- 
nating powers ; that in being and not of the nature of 
the word of God it were necessary that he, in some 
way, originate himself, in which it were necessary 
that he not only originate his beings but his motives 
to such beings. But that while obvious that he does 
not originate his beings as an animal or the beings 
of that animal, as man it is equally obvious he 
originates his activities but of motive, and that he 
does not originate his motive more than does the 
ball when stricken by the bat. And, such man, that 
he is at least of nature, whether he be in continua- 
tion of nature at this earth or not. 



INTRODUCTION. 97 

Section VI. 
And in Continuation of Nature. 

Intended thus that of nature there is man, it is 
intended that man of nature is in continuation of na- 
ture ; and in continuation of nature in continuing 
himself in nature, and in giving room and oppor- 
tunity to animals and plants, and in extending the 
axis of human nature. 

And in continuing himself in nature. Intended 
that there is an universe of the word of God in 
force ; and that this is life ; and that of this in evo- 
involution there is nature, of which are the stars, 
sun, earth, plant, and animal from the universe to 
man, — each in evo-in volution of such life and each 
a nature therefore, and each such sequent nature 
consequence of antecedent natures, cause, — it is 
intended that each such sequent nature is in contin- 
uation of the course of antecedent natures up to it; 
and that man is in continuation of the nature of the 
animal, and the animal of the plant, and the plant 
of the earth, and the earth of the sun, and the sun 
of the star, and the star of the universe, and that so 
man is in continuation of this earth of the nature of 
the universe, and this, simply, in the continuation of 
his own existence in nature as such final term of 
nature at this earth. 

And that man is in continuation of nature in giv- 
ing room and opportunity to animals and plants. In- 



98 INTRODUCTION. 

tended that there is a dermal appendage of organic 
matter to this earth, consisting in plants, animals and 
man : and the plant as endoderm and the animal as 
mesoderm ; and man as ectoderm, — it is intended that 
there is room for the endoderm and mesoderm but as 
the ectoderm expands ; and that the ectoderm can ex- 
pand but as there be corresponding expansions of 
the derms included ; and that so man can enlarge 
but as he enlarges his means of subsistence and sup- 
port ; that to this he must have more and better soil, 
to more and better plants, to more and better ani- 
mals, to more and better man ; that this were giving 
room and opportunity to animals and plants and, — 
these natures, — this were giving room and opportu- 
nity to natures thus existing more abundantly; 
and that thus man in continuation of his own nature, 
simply, is in continuation, through animals and 
plants, of the nature of the earth and universe. 

And that man is in continuation of nature in con- 
tinuing into the man possible the axis of life in na- 
ture from the axis of the universe. Intended that 
there is an universe of energy in force, and that this 
is of life and nature, and life cause and nature con- 
sequence in evo-involutions, of which there are the 
stars, suns, and planets, from the universe to this 
earth ; a planet in evo-involution of which there is 
its crust of matter, and its atmosphere of force, and 
its plants and animals and man; — it is intended 
that there is a continuous and unbroken axis of life 
and nature in reaction ; that of these in this earth the 



INTRODUCTION. 99 

space centre is life and the crust of matter nature, 
and of these in the plant the staminate principle is 
life and the pistillate nature ; and of these in the 
animal the sperm is life and the germ nature ; and 
of these in man the man is life and the woman na- 
ture, and the parent life and the family nature ; and 
that thus there is an axis of life and nature through 
natures possible from the universe to man, and that 
man in continuation of this axis is in continuation 
of nature ; and in actual continuation of nature to 
the man possible now existing under the conditions, 
and in potential continuation of nature to the man 
possible under possible conditions. And that man 
is in continuation of the axis of beings static and 
dynamic in reaction ; that there are principles stami- 
nate and pistillate, — -the one dynamic and the other 
static, and the one axle and the other disk, — of the 
plant ; and the one sperm and the other germ, and 
the one dynamic and the other static, and the one 
axle and the other disk, of the animal ; and the one 
male and the other female, and the one man and the 
other woman, and the one dynamic and the other 
static, and the one axle and the other disk, of man ; 
and these, also, the one parent and the other chil- 
dren in the family of man ; and these the one man 
and the other the state of man in families united to 
their means of being best and most. And such the 
axis of a being of beings dynamic and static in 
reaction that man of this is its ultimate term, and so 
in its continuation at this earth. 



100 INTRODUCTION. 

And, — intended that being dynamic is life and 
being static nature, relatively, and that the axis of 
these reacting is life and disk nature, — it is intended 
that man, so far as he yet exists, is in continuation 
of nature, and that this is the nature of the earth 
and universe. 

It is intended that by induction of the phenomena 
of the plant apart from other beings at this earth 
there is the necessary hypothesis of such beings dy- 
namic and static in nature ; and by induction of the 
phenomena of the animal there are such and of man 
such, and, — this nature, — that there were plant, ani- 
mal and man successively in continuation of a 
nature, whether that be of the nature of the earth 
and universe or not. But by induction of the phe- 
nomena of plant, animal and man there is as neces- 
sarily the hypothesis of the axis of a being in life 
and nature from the earth, and through this from 
the axis of the universe, in the fact that if there be 
not, the earth, plant, animal and man were each the 
miracle of consequence without antecedent cause, 
which man may not consciously accept; and that 
man, therefore, as far as he has gone, is in continua- 
tion of the axis of nature in this earth and universe, 
and this in the reactions of naturally differentiated 
man upon the axis of their neutral beings interme- 
diate, the first being that of parents, male and 
female, in production of children, and the next that 
of parents and children in the production of the 
family, and the next that of families differentiated in 



INTRODUCTION. 101 

production of the state. That of these phenomena, 
the first appears in the human family agamic, con- 
sisting in children, infant and adult, about a store of 
provisions for its support in the hands of its unmar- 
ried female parent, and the next in the polygamic 
family of the children of several mothers, infant and 
adult, about a store in the hands of a single father ; 
and the next in the monogamic family of the chil- 
dren of a single mother about a store in the single 
father, each such family differing from the animal or 
its immediate antecedent but in its capacity for food, 
— and food life, in its capacity for life, in strict anal- 
ogy to the cryptogamic, phanerogamic, endogenous 
and exogenous plant, and to the radiate, annulate, ar- 
ticulate and vertebrate animal, and to the fish, reptile, 
digitigrade and plantigrade of vertebrate animals; 
and all, — but the state of man, — analogous to the 
exogenous plant or the vertebrate animal, which, if 
possible, has not been yet accomplished ; and that 
man, therefore, to his state of monogamic man, is in 
continuation of the nature of the earth and uni- 
verse in his continuation to that extent of the axis 
of nature from the universe. 

And it is intended that he will yet accomplish 
that fourth stage of man analogous to the fourth in 
plant and animal, and this in the union of un- 
equal races of man in relations of inequality. That 
there are unequal races, — in their abilities at least 
to continue their existences as such ; that between 
races so differentiated as are the agamic and mono- 



102 INTRODUCTION. 

gamic races there are affinities analogously the same 
as between the male and female of differentiated 
man ; that of these affinities they are susceptive of 
coincidence and differentiation on the axis interme- 
diate, as are the male and female of sexually differ- 
entiated man ; that in the genesis of plant or ani- 
mal the male is spore and the female nidus ; that 
this also is so in man ; that of the sexually differen- 
tiated man the male is spore and the female nidus, 
and of the races of differentiated man the lower is 
spore to the higher nidus ; and that there will be an 
union of the unequal races of unilateral man in pro- 
duction of compound man, as of the sexes of man there 
is union in production of the individual man ; and 
that thus there will be an elongation of the axis of 
human nature as in the fourth order of plants and 
animals there is of plants and animals, and thus a 
continuation of nature by man, not only to the pres- 
ent man but to the man possible. 

It is intended that there is not now in existence the 
man possible ; that the surface of the earth is capa- 
ble of supporting thousands to the one man upon it 
now, and that in man there is the capacity through 
proper methods of being and activity to produce from 
the earth's surface the food for such larger popula- 
tion, and the larger population to consume such 
food, but that there is not the mode of man in ex- 
istence now capable of that denser and better popu- 
lation possible ; that agamic man is not so capable 
or polygamic man so capable, nor is monogamic 



INTRODUCTION. 103 

man so capable; that to such man it is neces- 
sary that there be not only the order, industry, 
efficiency and economy possible, but that there 
be duration to the existence to that state of pos- 
sible man indefinitely greater than that possible 
to any state of monogamic man. It is useless to 
argue that any man lower than the monogamic is 
capable of becoming the man possible, and it is quite 
demonstrable that monogamic man himself is not ; 
and first for the reason that there is not sufficient 
duration to the nature of such state. Intended that 
the nature of advancing man is from the rupture of 
successive natures, to the nature ultimately possible, 
as is that of the plant or animal advancing to its 
possibilities, it is intended that in every state of mono- 
gamic man at its maturity there are the pulsations 
of unsettled life, and these from the proletariate 
against the proprietary state. 

Intended that in every nature there are life and 
nature, it is intended that these in the monogamic 
state of man are primarily in the property of the 
state as life to the state itself, — dependent on that 
property, — as nature, but secondarily and more ob- 
viously in the people of the state as life and the state 
itself as the nature of that life, and in the theory of 
such state it is conceded that there is no reason why 
it might not exist indefinitely. 

The monogamic state is of monogamic families, 
each of the children of a single mother about a store 
of provisions in the hands of their single father ; and 



104 INTRODUCTION. 

the state of such families united is in charge but of 
that property which proprietary male parents have 
seen proper, by an instrument termed a constitution, to 
vest in it for administration to the uses of themselves 
and families, and there is no more reason why even 
such unilateral compact should not be respected and 
endure perpetually. And if there were no change in 
the relations of such families to each other and the 
state it would be so respected and would so endure. 
But a change of relations must necessarily occur. 
Parents originally proprietary must lose their prop- 
erty from indolence, inefficiency, vice, calamity or 
crime ; and if originally there be provision that upon 
such occurence they lose their right to participate 
in the disposition of the common property, that pro- 
vision will be withdrawn ; in sequence of this, adult 
males not parental or proprietary will acquire the 
elective franchise, and these males and unpropertied 
parents will constitute a majority to elect represent- 
atives to the legislature, with the power to dispose 
to their uses of the common property, and with power 
to draw by taxes indefinitely the property of others 
to their uses, and to inaugurate, in fact, a game of 
political poker, at which the players may call upon 
others to put up the stakes. Upon such conditions 
the government by imposts will be made to favor the 
interests of some at the expense of others, and 
by internal improvements to favor some sections at 
the expense of others, and there will come to be 
millionaires to invest in non-taxable securities of the 



INTRODUCTION. 105 

government ; taxable property will be without holders ; 
wage-earners will demand more money for less time ; 
all will demand that the state shall educate their chil- 
dren and give employment to those without it, and 
support the helpless, vicious and criminal classes, 
and generally, upon even manhood suffrage simply, 
the government will be made a car of progress 
upon which all will ride and which none will pull ; 
and, in result of this, property will cease to exist, and 
the state not able to survive property, there will be 
an end to that state as certainly as to the individ- 
ual man whose muscular and nervous tissues are dis- 
continuous from disease or age. But if by possi- 
bility in any case this be not so from adult manhood 
suffrage simply, the deterioration would go on, and 
first adult women would be allowed to vote, and 
then children, male and female ; and children di- 
vorced from parents would start life without employ- 
ments or capacity of performance, and women, forced 
to make a living for themselves, would become re- 
gardless of their obligation to continue the race of 
man, and the race of that state of man would stop and 
the race and state both cease to exist. 

It is intended that in every monogamic state, from 
want of naturally different contracting parties, the 
constitution, so called, is necessarily an unilateral 
instrument to mean but that the power to interpret 
it would have it mean ; and as such is not more 
potent in determining the action of the state than 
are the resolutions of the sobered man that he will 
not again get drunk. 



106 INTRODUCTION. 

But it is intended that in the union of races suffi- 
ciently unequal, so that the one has the ability to 
execute more than it can plan and the other the 
ability to plan more than it can execute, there is the 
assurance of its duration in the fact that in such 
state there can never be the proletariate. 

It is intended that every monogamic state is either 
patriate or proletariate ; that at its start it is patri- 
ate in its government by appointment of the propri- 
etary male parents of the families involved, which 
government must act for those appointing it and as 
such be patriate, but that from the instant of its start 
it tends to the proletariate. 

It is intended that the proletariate is that portion 
of the population of any state who would not sup- 
port the state but who would be supported by it;, 
that of this are those who have the elective fran- 
chise without the property to be affected by legisla- 
tion, and that of these are the parents who from 
misadventure, indolence or vice are without prop- 
erty, and the adult males of families whose proper- 
ties are yet it in the hands of male parents. That 
these also are proletariate who would have the gov- 
ernment, by imposts or bounties, favor their inter- 
ests at the expense of others, and those w T ho, what- 
ever their wealth, will not invest in taxable property, 
and all generally who would rather ride than pull 
the Juggernaut, including children who would like 
to be rid of parents and parents who would be rid 
of children, and women and men who would sup- 



INTRODUCTION. 107 

press their sexual propensities or indulge them with- 
out contributing to the continuation of their race. 

Such the proletariate to which the originally pa- 
triate state tends, it is intended that the dissolution 
is at an early period inevitable ; that the tendency 
is not to make man better but to make him worse ; 
and not to make him continually more abundant in 
any state, but to extinguish his existence as from 
such cause has been extinguished the ancient peo- 
ples, Nineveh, Babylon, Egypt, Greece and Rome. 

And intended that the man possible is the best 
and most abundant man possible, it is intended that 
for reason of the proletariate, that man is not possi- 
ble in the monogamic mode of man ; but it is in- 
tended that he is possible in a compound mode of 
unequal races of man united in relations of inequality ; 
that such are the agamic and monogamic races suf- 
ficiently differentiated ; that such are the agamic ne- 
groes and monogamic and Anglo-Saxon whites lately 
in union in these Southern States ; that between races 
so different there is no miscegenation ; that both, 
however they may severally advance to higher planes 
of manhood, are relatively, to each other, on parallel 
planes, and the same as at the start, and as man and 
woman in union, however they may advance severally 
through ages of civilization, are in the same relations 
to each other. Of such state originally patriate there 
is no transition to the proletariate. The state of two 
such naturally differentiated beings there is the bi- 
lateral being, capable of a bilateral constitution of 



108 



INTRODUCTION. 



perpetual duration, and susceptive of instant en- 
forcement, in the injury to individual activity result- 
ing from every instance of its violation. In this there 
were none to become proletariate, or to ride upon 
the state, or to misdirect it, or to suspend the repro- 
duction of its population. Early marriages of whites 
and blacks were possible, and encouraged, as well as 
the most abundant progeny. And it is intended 
that in such state there is the possibility of the best 
and most abundant man ; and not only in this, the 
tendency to such abundant man, but, in the indefinite 
duration of such state, the time for the maturity of 
such man ; that, in this, man will not only continue 
the axis of nature as he now does in continuing him- 
self in nature, but will continue that axis to a higher 
stage of human nature, and so in every sense con- 
tinue nature. 

And intended that there is to be the man possible, 
it is intended that thus there will be the man possi- 
ble in continuation of nature, and of a nature of 
reality throughout the universe ; and this the nature 
pi infinite being finite ; and this the nature of the 
word of God in force ; and this the nature of a gen- 
eral providence of life in nature to the takers of it 
possible, and these the stars, suns, planets, moons, 
meteorites, nebulae and comets of the celestial sphere; 
and the forces, matters, plants, animals and man 
at this earth's surface ; and this the nature of a gen- 
eral providence of life in nature to the takers of it 
possible. That to every such nature there is in its 
life and nature the mandate that at its time and 



INTRODUCTION. 109 

place it be its best and most, and this simply to 
man ; that at his time and place he can be but the 
man possible, and can see himself but as the man 
possible, and can see other natures but as — at their 
times and places — they be the natures possible ; that 
he has being but of life, and nature and volition but 
in being, and activity but of volition, and volition 
but of motive, and motive but of conditions inci- 
dent, without which the strongest and wisest man 
were as inert as is the watch unwound ; and, — in his 
utmost capacities from conditions incident, — he is as 
incapable of seeing or making other natures differ- 
ent from what they are as is the watch of seeing or 
making other watches different from what they are ; 
and that thus there is not only in fact but to the 
science of man a nature of reality in life through- 
out the universe of which man is in continuation at 
this earth. And this the nature of an universe of 
force in resolution, and this the nature of God him- 
self in forces of such universe, and this the nature 
of religion in acceptance and practice by every na- 
ture of the word and will of God in force. And that 
thus man is in continuation of a nature of reality 
throughout the universe by deduction from the hy- 
pothesis of an universe of force the finite word of 
God ; and this that impersonal and transcendent 
cause and God to man as to other nature of this 
universe, demanding that he be his most and best 
and that he submit to the inequalities necessary to 
that end, as do lives in natures of animal, plant, 
earth and universe. 



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